Chinese Intellectuals Research Articles

조선 후기 지식인의 ‘중국 동국기사류(東國記事類) 서목’ 편찬 -이덕무(李德懋)․한치윤(韓致奫)․이규경(李圭景)의 경우를 중심으로-

This paper focused on three Chinese Dongkuk Gisa book lists compiled by intellectuals in the late Joseon Dynasty. Lee Deok-moo(李德懋)’s Hwaingi Dongsa(華人記東事), Han Chi-yoon(韓致奫)’s Dongguk Gisa(東國記事) and Lee Kyu-kyung(李圭景)’s Jungwon Gi Dongsa(中原記東事) contain specialized books on the Korean Peninsula compiled by Chinese intellectuals. Lee Deok-moo’s Hwaingigidongsa contained 22 kinds of books, and Han Chi-yoon’s Dongguk Gisa collected 59 kinds of books. Lee Kyu-kyung’s Jungwon Gi Dongsa contained 23 kinds of books and inherited the contents of Lee Deok-moo’s books. 
 Re-segmenting the literature contained in these books identifies the types of Korean Peninsula encyclopedia, administrative records and observations, books related to the institution of the Korean Peninsula, books on the art of war, poetry collections, and history books. And if you look at the narrative system, it can be said that Lee Deok-moo’s book list belongs to the Joseon-centered narrative system. Han Chi-yoon and Lee Kyu-kyung’s book list showed efforts to objectify their perception of their country in the East Asian Chinese character civilization beyond the Joseon-centered narrative system and can be said to belong to an objective narrative system.
 Through these three book lists, it was possible to see the process of intellectuals in the late Joseon Dynasty building an objective narrative system for their country. On the other hand, the collection of Chinese Dongkuk Gisa book lists written by Joseon intellectuals will be evaluated as valuable data showing their own perception and data that can help us explore the origin of the establishment of Korean studies in China.

On Augustinian Studies in China: A Chinese and Western Discourse on a Family-State Relationship

There is a growing interest in Augustine’s social and political philosophy as a result of the popularity of Augustinian studies in modern-day China. The Augustinian idea that the fall of Western classical civilization occurred when the natural order of “family-state” was replaced by a “denaturalized, de-politicized fellowship” is one discernible trend. This trend involves using the ancient natural order of “the unity of family and state” as a “righteous” standard to explain Augustinian thought. This interpretation calls into question our understanding of “the natural order” in the contemporary world as well as how people interact with one another in society. This paper compares and contrasts the fundamental debate between “family” and “society” in both Chinese and Western contexts. It begins by outlining three different natural orders in relation to “family-state unity” in pre-modern China and the West. It then uses Augustine’s context, especially The City of God, to illustrate the notion of the natural order. The essay contends that Augustine reformulates the Roman “natural order” using a “family-state unity” model derived from Caritas. This essay also makes the case that Augustine is used in the Chinese context in a way that shows how deeply concerned Chinese intellectuals are with family issues.

Analysis on the Living Situation of Chinese Intellectuals in Wang Mengs Novel Huo Dong Bian Ren Xing

In the new period of literary thinking, literary artists try to re-integrate the missing image of intellectuals into history through self-imagination. The reinvented older generation of intellectuals still have strong beliefs even though they suffer from physical and mental torture. Wang Meng, the author of Huo Dong Bian Ren Xing (Move-to-Turn into Human Forms), combines his personal experience to create a completely different image, showing a real individual. He boldly shows the actual living state of his fathers generation, with the protagonist Ni Wucheng as a failure in many aspects, including his career, family, and conduct. From the perspective of colonial culture, this paper explores the living situation of Chinese intellectuals between the 1940s and 1980s by analyzing the cultural background and structure of the characters in Wang Mengs novel Huo Dong Bian Ren Xing. It can be concluded that Ni Wucheng was affected by the colonial culture. He was addicted to the illusion of Western material civilization and ignored its spiritual essence. At the same time, he could not get rid of the deep-rooted bad habits of the Chinese nation, using a compromising attitude to avoid problems and failing to truly recognize himself until his death. Ni Zao, his son, who also belonged to the intelligentsia, was also unable to completely eradicate the colonial culture at the time of his fathers trial due to the lack of a genuine cultural theory system belonging to his own nation.

Reinterpreting and Remapping Philosophy, Evolutionism and Religion in Late Qing Missionary’s Translation of The Making of a Man

Between the Boxer Movement and the 1911 Revolution, missionaries in China confronted distinct social challenges compared to their counterparts in home countries. In response, American missionary Young John Allen and his Chinese assistant, Van Yi, co-translated James Wideman Lee’s The Making of a Man into Chinese as Ren Xue. This translation aimed to counter Spencer’s social evolutionism, introduced by native intellectuals like Yan Fu, offering a reinterpretation of the relationships among individuals, nations, and God. Additionally, it sought to remap philosophy, evolutionism, ethics, and religion tailored for late Qing China. In contrast to clergymen in America and China, Chinese native intellectuals developed their unique reinterpretations and reshaping of philosophy, science, evolutionism, ethics, and religion for China. Through a cross-comparison of works by Yan Fu, Huxley, Spencer, Lee and Allen, this study explored the diverse responses to Spencer’s evolutionary theory and related issues among the advocates of evolutionism, Chinese intellectuals, and clergies in America and China.

Are Zhuzi contentious? A rhetorical investigation of speech/word radicals in ancient Chinese texts

Abstract In communication, rhetors are inclined to employ contentious rhetorical modes designed to win or compete. Consequently, noncontentious rhetorical modes, such as invitational rhetoric, are underappreciated. This study fosters a better understanding of the rationale and possibility of noncontentious rhetorical modes rooted in texts by traditional Chinese intellectuals. We identify, classify, and interpret indigenous terms identified with speech/word radicals in nine Chinese philosophical classics across five major schools of thought in ancient China using a corpus-driven approach and key concepts of rhetorical studies to delineate the pattern, components, and modes of ancient Chinese rhetoric. The results show that (1) characters with speech/word radicals in ancient Chinese texts follow a pattern between rank and frequency; (2) basic components of rhetorical acts in ancient China can be described based on these terms, and characteristic rhetorical components are identified upon similarities and differences among five schools of thought; and (3) studying rhetorical modes of ancient Chinese rhetoric with speech/word radicals reveals that intellectuals in ancient China adopted both the contentious modes and the noncontentious modes of rhetoric. This study also demonstrates the possibility of studying semantic radicals in texts through digital methods to delineate ancient Chinese rhetoric.

China’s Role in Conflict Mediation in the Middle East: Normalization of Relations between Iran and Saudi Arabia and the 2023 Israel-Hamas War

The article discusses China’s evolving role in the Middle East, emphasizing its shift from economic and energy interests to a more active involvement in political and security matters. It highlights China’s mediation efforts between Iran and Saudi Arabia, which led to the normalization of diplomatic relations. The article explores the reasons behind China’s mediation, including its interest in easing tensions for its Middle East strategy, managing relations amid US-Saudi tensions, and demonstrating a broader political and security engagement in the region. The analysis includes the views of Chinese intellectuals who see the success of the mediation as a diplomatic achievement and a signal of the end of US hegemony in the Middle East. The article also touches on China’s stance on the Hamas-Israel conflict, noting China’s proactive approach and criticism of Israel’s actions while supporting Palestine. In a broader context, the article discusses China’s historical relations with Palestine and Israel and highlights China’s growing political engagement in the Middle East. However, at the same time, it also shows the limitation of China’s influence in the region. The analysis suggests that China’s diplomacy reflects a response to the changing dynamics in the region and its proactive efforts to shape the regional order amidst the decline of US influence.

近代 中國 新式書院의 교육관 및 실천 활동

Built in 1897 in Hangzhou, China, “Qiu shi Shu-yuan(求是書 院)” is a new type of Confucian academy founded in cooperation with the “Wei-xin faction(維新派)” at the time. This Confucian academy emphasized the spirit of “Shi shi qiu shi(實事求是)”, based on the parallelism of Chinese and Western studies, and further had a clear purpose of contributing to the activities of saving the country by cultivating practical talents. Chinese intellectuals, who were suffering from a national crisis at the time, were leading the establishment of various new schools or modern educational institutions to break down the chaotic situation. In that time, Qiu shi shu-yuan was not only built purely by the Chinese, but also developed into today's Zhejiang University. Thus, it is considered one of the “ideal models of modern Chinese educational institutions” in that it shows a consistent educational view and stable development in terms of operation and development.

Deconstruction of science hegemony: discursive strategies of Chinese science communication on genetically modified foods

ABSTRACT This study analyzes Chinese online science communication and discussion about genetically modified foods (GMFs). Based on data collected from one of the largest Chinese GMFs science popularization website, it utilizes Wodak’s discourse analysis to investigate how Chinese genetically modified (GM) scientific discourse is characterized by a range of discursive strategies that construct specific identity of Chinese GM scientists and explore science hegemony underlying Chinese GMFs debates. Findings show that discourse features of Chinese GM scientific discourse is objective as well as emotional, particularly conveying a strong sense of superiority realized by trope, argumentative strategies and intertextuality. The unequal power relationship between scientists and the public as well as Chinese intellectuals’ knowledge hegemony could partly explain why those discursive strategies are employed in science communication practices of GMFs debates in Chinese context.

When intellectuals educate: history and geography in the educational project for Chinese workers in France during World War One, 1916–1918

ABSTRACT Between 1916 and 1918, a group of Chinese intellectuals opened a school in Paris for Chinese workers who came to Europe in aid of the Allied cause. One of them, Cai Yuanpei, created a textbook based on lectures he gave at the school, which included chapters on moral and intellectual topics. This article focuses on two of these chapters – History and Geography – and situates them within the context of Chinese modern history, curricular and pedagogical debates in mainland China, and the history of textbook publication at the time. In doing so, I argue that Cai Yuanpei utilised these chapters to instil critical thinking skills among workers in a pedagogical move that, while consistent with contemporary discussions on the goals of education, was nevertheless unique in the context of other contemporary approaches to education.

『縞紵集』의 編纂者 朴長馣의 생애와 그 편찬 의식

This study aims to write the chronology of Park, Jang Am(1790~1852?) at a brief level, and to examine why he compiled Hojeojip, a kind of directory of people, and his intention. Park, Jang Am was born as his father's third son, Park, Je ga(1750~1805), an intellectual of the late Joseon Dynasty who was active in the 18th and early 19th centuries. Hojeojip, which Park, Jang Am wrote, consists of a list of Chinese intellectuals that his father met during his four trips to the Qing Empire Under the Qianlong Emperor's reign along with envoys dispatched for public duties.
 Yu, Bon Hak, Shin, Wi, and Li, Ding Yuan were the intellectuals of the 19th century Joseon Dynasty or of the Qing Empire abroad, who were close to Park, Jang Am. By examining the traces of his friendship with these three people, it is possible to know that Park, Jang Am was influenced or helped by them in the way he respected his father or in the work of supplementing the contents of Hojeojip.
 Hojeojip is a literature way for Park, Jang Am to respect his father, and more specifically, it was written to prove the existence of his father, Park, Je Ga, in the history of exchange between the Joseon Dynasty and the Qing Empires in the 18th and early 19th centuries. Several points can be presented as evidence for that. The first point is that he placed the materials of his father and Gwak, Jip Hwan's friendship at the beginning of Hojeojip. The second point is that the pages of Hojeojip include not only the articles related to his father but also those related to people who can be referred to as Park Je Ga's friends or disciples.
 In conclusion, Park, Jang Am revealed the purpose of praising his father's achievements in the literary exchanges between the Joseon Dynasty and the Qing Empire through Hojeojip. In other words, this is nothing other than the purpose of trying to prove not only the name of the family in the 19th-century literary world but also its presence.

Similarities and Differences in the National Thought of Modern Chinese Intellectuals—A Study of Kang Youwei, Liang Qichao and Yan Fu as a Case Study

Similarities and Differences in the National Thought of Modern Chinese Intellectuals—A Study of Kang Youwei, Liang Qichao and Yan Fu as a Case Study

From Heretic to Hedonist

At the end of the nineteenth century, Chinese intellectuals had to respond to the dire situation of their country. Against this background, the leading intellectual Kang Youwei aimed to re-establish some traditional values. Although Yang Zhu had long been employed rhetorically in pre-modern China, Kang reconstructed Yang Zhu as an ancient master who had a coherent theory centered around two expressions: wei wo (serving one’s own interest) and zong yu (indulging in desires). However, there is a tension in Kang’s attitudes towards Yang Zhu: on the one hand, he criticizes Yang Zhu for when he reflects upon the despotic nature of Chinese governance; on the other hand, Kang sees the positive sides of wei wo and zong yu in the achievement of the Great Unity. Despite the ambiguity, Kang’s choice of vocabulary still made an impact to the portrayals of Yang Zhu after his: his portrayal turned this master into someone highly relevant to modern China; he also showed the possibility of reading Yang Zhu in a positive light.

Reconsidering Isadora Duncan’s Global Legacy: The Reception of Duncan’s Writing and Dance in China

This article reevaluates the reception of Isadora Duncan among Chinese intelligentsia, literati, and dancers in the first half of the twentieth century. Contextualizing Duncan’s autobiography My Life (1927) and choreography within global cultural production, I focus on the transculturation and hybridity generated through the artist’s transnational circulation to China. Far more than just a pioneer of modern dance, Duncan was a cultural icon that Chinese intellectuals, women writers, and dancers appropriated for their own political and cultural purposes.

Tracing the “Chinese Dream” from the Perspective of Social Culture

The “Chinese Dream” has existed as a combination of Chinese characters for more than 700 years, however its connotation varies in different social development stages. At the beginning of the 20th century, Chinese intellectuals began to look for the “Chinese Dream”. In the 1980s, the cultural community regained the “Chinese Dream”. After entering the new century, all sectors of society deeply discussed the “Chinese Dream”. The development and evolution of the concept of this phrase actually reflected the vicissitudes of Chinese society in the past century. The “Chinese Dream” we are talking about today is closely linked with the limiting phrase “realizing the great rejuvenation of the Chinese nation”, proposed by the General Secretary of the CPC Central Committee Xi Jinping in 2012. The “Chinese Dream” is no longer a common word combination in modern Chinese, but a core concept of the ideological system of socialism with Chinese characteristics in the new era, which has been given a new and profound meaning. The “Chinese Dream” has become a cultural symbol, which will be integrated into the development history of Chinese civilization and coexist with the ever-growing Chinese culture.

The Politics of COVID-19: The Political Logic of China’s Zero-COVID Policy

From the initial outbreak of the COVID-19 pandemic in Wuhan in late 2019 until December 2022, China implemented stringent infection prevention and control measures known as the Zero-COVID policy. Western observers and some Chinese intellectuals have questioned this rigid policy, but few studies offer a comprehensive overview of the political reasonings behind it. This article positions the Zero-COVID policy in a broader historical context of the Chinese Communist Party’s regime maintenance, revolutionary legacies, and political mobilisation. It analyses the political reasonings behind this policy from three dimensions: system, actors, and approach, and provides accounts of the politics of the pandemic. The results reveal that the leadership of the Chinese Communist Party was caught in a dilemma. The Zero-COVID policy is used to bolster legitimacy of the regime; however, it also set traps in which the Chinese government risked losing the public’s trust. The negative outcomes of the policy were underestimated by the Chinese leadership, which believed in its ability to balance the cost and benefit of this policy for the sake of maintenance of its rule. The politics of COVID-19 mirrors China’s authoritarian politics in general.

筆談의 형성 과정과 성격

The process of formulating Pildam (conversation in writing) to the present time is focused on the comparative review of contents of Park Je-ga related 『Chusa Pildam-cheop 2』 with 『Yeolha Gihaengsiju·『Yeondae Jaeyurok』·『Hojeojip』and others to record the damcho (writing for a recorded story) to be collected and rearranged, and it inspected the process of addition, edition and revision thereafter. In addition, diverse characteristics and features of pildam have been observed with the subject of ｢Banhyeongchonghwa｣ with the theme of 『Susarok』 of Han Pil-gyo.
 The Park Je-ga related pildam of 『Chusa Pildam-cheop』 contains only the pertinent contents of 『Yeolha Gihaengsiju』 and 『Yeondae Jayurok』of Yoo Deuk-gong and 『Hojeojip』of Park Jang-am, but it was actually omitted. It is actually excluded in the process of Park Je-ga and Yoo Deuk-gong collecting and rearranging the damcho that had the pildam with the Chinese intellectuals. Therefore, the damcho at the time of yeonhaeng (journey in visiting China) to be recorded in 『Chusa Pildam-cheop 2』, and it was added and edited to be revised in 『Yeolha Gihaengsiju』, 『Yeondae Jaeyurok』, 『Hojeojip』 and the like.
 ｢Banhyeongchonghwa｣ records the fact of meeting various people ranging from the Tamlla stranded person met at Yagyeta to Chinese intellectuals, such as, Han Woon-hae, Lee Jang-wook, Yoo Hee-hae and others who were exchanged in Beijing as well as Go Guk-rye of Aklasagwan (private photo shop operated by Russian) to share the conversation or Pildam as well as the fact of exchanging Chinese poetry and letters. Accordingly, it depicts the cases by capturing the situation of Chinese intellectuals attempting to refrain from contacting the envoys from Joseon Dynasty, and having someone to act on pildam when the pildam was exchanged by encountering of Manchurian and foreigner. It even displays all kinds of humiliations in the process of collecting the damcho, or wasting the time and effort from encountering deception of an old man who acted as Seosomun at Muryeong-hyeon. In a word, ｢Banhyeongchonghwa｣ is the data that demonstrates the diverse characteristics and features of Pildam.

근대 중국의 국민 창출 담론과 실천 - 梁啓超의 『新民說』과 蔣介石의 新生活運動을 중심으로 -

Around 20SUPth/SUP century whose urgent task was to establish modern nation-state, Chinese intellectuals and political leaders started intellectual quest and practices. To most Chinese at that time, options between civic nationalism and static nationalism was rather secondary, because they thought that the mission of establishing modern nation-state was desperate. Two directions of emphasis on individual freedom and rights and emphasis on discipline and regulation have been mixed, coexisted and sometimes confused.BR After quite long time of discursive groping, Jiang Jieshi and KMT finally converted discursive stage of the mission of creation of nation into practical stage by developing nationwide New Life Movement. But Due to various historical and realistic constraints(insufficiency of administrative abilities, scarce placement of police force, Sino-Japanese War, etc), building of strong nation-state through creation of disciplinary and hygienic Chinese people has failed. Republican China lacked institutional devices and social mediating organizations which was indispensible to proliferation of discipline and public order.BR Ironically, Jiang Jieshi and KMT encountered quite perfect conditions for creation of nation in Taiwan since 1949, when they lost civil war against CCP and retreated to the island, which was well prepared in terms of discipline and public order. In China proper, Chinese government is still struggling to establish awareness of discipline and public order, probably because of absence of rule by law. But experience of New Life Movement tells us that discipline and public order can not be achieved by anxiousness or impatience.

从先秦士人审美观看当下中国书法美学建构的 得失与反思

As the main representatives of calligraphy aesthetic activities, ancient Chinese intellectuals used Chinese characters as the medium to promote the continuous development of this unique oriental aesthetic characteristic of calligraphy. Ancient intellectuals understood the dialectical thinking of philosophy in the Qin Dynasty, and the literary and artistic thoughts in many famous works and the literary theories of the past dynasties even indirectly or directly shaped their aesthetic concepts of calligraphy. The philosophical concepts and philosophical categories in ancient Chinese classics have played a leading role in the construction of contemporary Chinese calligraphy aesthetics. It can be said that the aesthetics of ancient intellectuals is the original category of all art, and current calligraphy scholars should fully absorb and learn from it. Therefore, the construction of the discipline system of Chinese calligraphy aesthetics is particularly important for learning from ancient calligraphy aesthetics. The current aesthetics of calligraphy is different from the powerful scientific cognition system in the West. There are still many problems in the construction of aesthetics of Chinese calligraphy. The accurate construction of aesthetics of calligraphy requires not only a clear understanding, but also a deep understanding of ancient Chinese knowledge systems and literati traditions. Developed under the aesthetic consideration of calligraphy, and based on the integrated humanistic knowledge system, this is the only way to truly establish the current calligraphy aesthetics construction towards discipline and theory. In recent years, Chinese calligraphy scholars tend to interpret Chinese calligraphy art within the framework of Western culture, and are relatively lacking in understanding the depth of aesthetic concepts and artistic conception of Qin Dynasty philosophy, lacking in depth and breadth. This paper focuses on the construction of the discipline of Chinese calligraphy aesthetics, and analyzes the “gain and loss” of the academic tendency of Chinese calligraphy aesthetics, which is of great significance.
 中国古代士人作为书法审美活动的主体，他们以汉字为媒介，推动着这一独具东方美学特色的书法艺术不断向前发展。古代士人深谙先秦哲学的辩证思维，诸思想名著中的文艺思想和历代文论更是间接或直接的塑造了他们的书法审美观念。中国古代先秦典籍中的哲学观念和哲学范畴更是对当下中国书法美学的建构起到了高屋建瓴的思想引领，可以说先秦士人审美观是一切艺术的元范畴，当下的书法学者应当充分的吸收、借鉴。因此，中国书法美学的学科体系建构对于借鉴古代士人传统下的书法审美观尤为重要。当下书法美学不同于西方强大的科学认知体系，中国书法美学建构仍存在着诸多问题，对当下书法美学的准确建构不仅要有清醒的认知，而且必须在深入了解中国古代知识系统和士人传统的审美观照下开展，并以浑融一体的人文知识系统为主，这才是真正确立当下书法美学建构走向学理化的必经之路。近年来，中国的书法学者倾向于以西方学问的框架诠释中国书法艺术，对于领悟先秦哲学的审美观念深度和意境内涵相对匮乏，缺少深度和广度。本文围绕中国书法美学学科的建设问题，充分分析了中国书法美学学术性倾向的“得失”，具有重要意义。

История переводов «Былого и дум» А. И. Герцена в Китае

The paper analyses the Chinese translations of Alexander Herzen’s work "My Past and Thoughts", with which Chinese readers have been familiar for more than a hundred years in one interpretation or another. The tradition of translating the Russian writer’s book of memoirs, which has developed in China, is of great interest in the aspect of intercultural and translation studies (from the first 1929 publication of the fragment "Mother’s Death", translated from English, to the modern ones, translated from the Russian original). The research aims to clarify the reasons, history and problems of translating A. I. Herzen’s work "My Past and Thoughts" in China. The paper is the first to present the history of translation of Herzen’s work "My Past and Thoughts" in China, to analyse the reception of A. I. Herzen’s creative work in China from the standpoint of translation, to identify the problems and causes of their occurrence. This accounts for the scientific novelty of the research. As a result, it has been shown that the singularity of the reception of Herzen’s creative work by Chinese intellectuals and the reading public is closely related to the historical and cultural situation in the country, as well as the history of Sino-Russian intercivilisational relations. The history of translation of A. I. Herzen’s work "My Past and Thoughts" in China is almost a hundred years old, some objectively and subjectively occurring translation problems were identified during this period, which demonstrates the difference in the worldviews of translators and the development of the modern Chinese language and literature.

History as Farce and the Intellectual as Comedian: Li Jing’s Metahistorical Drama Comedies from the State of Qin

With critical fabulation as its methodological starting point, this article analyzes the dramatic techniques used by contemporary Chinese playwright Li Jing to construct the figure of the intellectual-as-artist in her 2017 metahistorical drama Qinguo xiju (Comedies from the State of Qin). By locating historical farce as the origin of contemporary Chinese political thought, Li supplants today’s politically subservient intellectual with the character of the intellectual-as-comedian. When cast in this new light, Li endows Chinese theatre with a renewed sense of immediacy, namely to rescue everyday Chinese people from moral and spiritual degradation, a task at which contemporary Chinese intellectuals have failed.