The purpose of the present paper is to explore the ways in which John Steinbeck utilizes the ideas of cosmopolitanism and socialism in his masterpiece The Grapes of Wrath(1939)interweaving them into the U.S.reality of...The purpose of the present paper is to explore the ways in which John Steinbeck utilizes the ideas of cosmopolitanism and socialism in his masterpiece The Grapes of Wrath(1939)interweaving them into the U.S.reality of the 1930s.It also deals with the term“global literature”,taking it as a starting point for the analysis of Steinbeck’s novel.Taking the lead of Wai-Chee Dimock,the author views American literature as no longer a sovereign literary domain,but as a blend of literatures that are ever evolving and multiplying,interweaving with other cultures.From this standpoint,the paper discusses The Grapes of Wrath in terms of transnational imagination,placing it into the scope of the“world literature”.It is an attempt to identify the“connective tissues”that make the novel belong to the global literature and investigate how they are represented in the text.展开更多
Due to its construction of an image of modern Chinese philosopher who comments and reflects on what he has seen in England in comparison to China,Oliver Goldsmith’s The Citizen of the World(1760)has contradictorily b...Due to its construction of an image of modern Chinese philosopher who comments and reflects on what he has seen in England in comparison to China,Oliver Goldsmith’s The Citizen of the World(1760)has contradictorily been interpreted in two ways:One considers it as an orientalist discourse denigrating Chinese culture,while the other takes is as an utopian fabrication idealizing Chinese culture.Seeking“difference”between English and Chinese cultures is the underlying logic of these two types of interpretations.On the contrary,rooting on the“sameness”between them,this essay offers a new understanding about The Citizen of the World through a close textual analysis.The aim is to demonstrate how The Citizen of the World makes use of the image of Chinese philosopher to represent English cosmopolitanism featured with“polite”and“universal”and how the principle of equality operates through English cosmopolitanism.展开更多
作为世界上销量最大的年轻女性杂志,《COSMOPOLITAN》(中文刊名:《时尚·COSMO》以其乐观的风格、对年轻职业女性的关注和坦诚面对当代社会两性关系而独树一帜。创刊于1886年的《COSMOPOLITAN》,其初衷是一本面向“上层阶级家庭”...作为世界上销量最大的年轻女性杂志,《COSMOPOLITAN》(中文刊名:《时尚·COSMO》以其乐观的风格、对年轻职业女性的关注和坦诚面对当代社会两性关系而独树一帜。创刊于1886年的《COSMOPOLITAN》,其初衷是一本面向“上层阶级家庭”的杂志,以报道当代社会时尚潮流为主旨。从20世纪60年代开始,在时任主编、富有传奇色彩的女强人 Helen Curley Brown 的倡导下,《COSMOPOLITAN》率先向女性读者提出“勇敢面对生活,大胆追求生活目标,在生活的各个层面做到尽善尽美”这个在当时看来惊世骇俗的理念,现在,它已经成为大多数职业妇女的生活写照。今天,《COSMOPOLITAN》已不仅仅是一本杂志,在全世界热心读者的心目中,她已经成为一种生活方式,被越来越多的人所喜爱。目前,《COSMOPOLITAN》展开更多
This article looks at how cosmopolitanism--the notion of universality within a diversity of multi-cultures---has been shaping the discipline of world literature. The article encompasses chiefly three parts. The first ...This article looks at how cosmopolitanism--the notion of universality within a diversity of multi-cultures---has been shaping the discipline of world literature. The article encompasses chiefly three parts. The first part offers an overview of the debates on the discipline widely discussed by literary scholars such as Franco Moretti, David Damrosch and Emily Apter. I take issue with the harmonic co-existence of both local and global elements---and what I define as ＂glocality＂---in literatures to exhibit the inevitable trend of the trans-cultural, supranational and cross-historical interactions among multiple centres and/or various cities especially in the twenty-first century. I thereby argue in the second part using Leung Ping Kwan （1949-2013）＇s ＂Images of Hong Kong＂ （1992） and Louise Ho＇s two poetry pieces written in 1994 to prove how Kantian Cosmopolitan elements have deeply embedded in the poem written in a city where the West frequently interacts with the East. I conclude by stepping in further to argue that only through tolerating and mediating between the region and the globe can world literature as a discipline find its way out without fear for marginalising any of the literary pieces.展开更多
Cosmopolitan democracy model is presented by David Held, beyond idealistic perspectives of left and right ideologies, mainly with a legal view, and found a global impact. As a prominent theorist in the field of democr...Cosmopolitan democracy model is presented by David Held, beyond idealistic perspectives of left and right ideologies, mainly with a legal view, and found a global impact. As a prominent theorist in the field of democracy studies, David Held, by integrating the principle of autonomy in the model of constitutional democracy with the principle of participation in the model of participatory democracy, introduces a novel composition named ＂cosmopolitan democracy＂ that is a conception of democratic legal relations. Held is the first man who seeks to investigate democracy separated from the ideological models in relation to general human rights and identifies main areas of power in human life. He considers totally seven sets of rights necessarily enabling people to enjoy a free and equal participation in setting their communities. These rights include： right to health, welfare rights, cultural rights, civil rights, economic rights, political rights, and the right to enjoy a peaceful livelihood. Held＇s ultimate desire is to realize ideals of cosmopolitan democracy model in the global sphere, beyond the lessons of the West and the East. Through rethinking the theoretical and practical frameworks of this theory in today＇s world, the current paper seeks to study its role in reproducing democratic realism so that it would prepare the ground for the global consensus far from the ideal models.展开更多
The paper proposes to examine aspects of modernity in Cosmopolitan Alexandria in the first half of the 20th century as they are manifested in Jacqueline Carol＇s Cocktails andCamels （1960 and reprinted in 2008）. Wri...The paper proposes to examine aspects of modernity in Cosmopolitan Alexandria in the first half of the 20th century as they are manifested in Jacqueline Carol＇s Cocktails andCamels （1960 and reprinted in 2008）. Written in English by a Lebanese Egyptian, born and raised in Alexandria, the novel investigates issues of cultural and linguistic identity, gender, the rise of national discourse, and the emergence of independent Egypt after the 1952 Revolution through the eyes of a young woman growing up in Cosmopolitan Alexandria as part of the elite but paying attention to all the political and social changes taking place in the city and the whole country展开更多
The Chinese Confucian thought of datong(grand union)provides an Eastern and universal version of cosmopolitanism.The positive core of Chinese nationalism lies in the fact that it internally implements benevolent gover...The Chinese Confucian thought of datong(grand union)provides an Eastern and universal version of cosmopolitanism.The positive core of Chinese nationalism lies in the fact that it internally implements benevolent governance and promotes the coexistence and harmonious development of different ethnic groups while externally applying the kingly Way and moderately incorporating cosmopolitanism.In constructing a connection between nationalism and cosmopolitanism,the Confucian"gradated love"serves as a principle.The Chinese form of mild nationalism can guard against the dictatorial concept and practice of"total unification"within China and oppose emanative conceptions and implementations of"global empire:'展开更多
Over the last decades the cultural, social and political landscapes of diversity are changing radically, but we do not even have the language through which contemporary superdiversity in the world can be described, co...Over the last decades the cultural, social and political landscapes of diversity are changing radically, but we do not even have the language through which contemporary superdiversity in the world can be described, conceptualized, understood, explained and researched. Many of the social thoughts and political actions on issues of diversity are now dominated by methodological nationalism and multiculturalism which, however, have to be called into question. As opposed to methodological nationalism, methodological cosmopolitanism is a promising lens through which to look at questions of diversity. And it is essential to draw an essential distinction between ＂cosmopolitanism＂ in a normative philosophical sense and ＂cosmopolitanization＂ as a structural phenomenon and as a social scientific research programme. Philosophical and normative cosmopolitanism can be combined with cosmopolitan social science to create a cosmopolitan realism.展开更多
In contrast to the continued decline of liberal arts education in the US,there has been a revived interest in liberal arts education in Asian countries in recent years.Grounded in a comprehensive understanding of the ...In contrast to the continued decline of liberal arts education in the US,there has been a revived interest in liberal arts education in Asian countries in recent years.Grounded in a comprehensive understanding of the central tenets of liberal arts education in the West,this paper looks into the struggles Asian countries face in their exploration of liberal arts education and provides a direction for Asian countries in their efforts to practice liberal arts education.This paper establishes the deep connections between humanistic approaches of the Confucian tradition and liberal arts education by pointing to a common ground for the education of humanity.Ultimately,the purpose of liberal arts education,in the East as well as in the West,should be the liberation of human beings from the constraints of ignorance,prejudice and traditional customs and through the cultivation of a cosmopolitan morality that emphasizes unity,solidarity and the fusion of humankind.Chinese universities should contemplate the purpose and value of higher education in the 21st century and tap into the rich resources of Confucianism in order to give its liberal arts education a“soul.”展开更多
This paper follows the life of an idea, a fundamental concept in modern Chinese intellectual life： socialism. It explores this idea as an alternative form of Chinese cosmopolitanism, drawing from Pheng Cheah＇s ident...This paper follows the life of an idea, a fundamental concept in modern Chinese intellectual life： socialism. It explores this idea as an alternative form of Chinese cosmopolitanism, drawing from Pheng Cheah＇s identification of two kinds of Chinese cosmopolitanism： mercantile and revolutionary. If part of what we mean by cosmopolitanism is the local use of an external, or international, or otherwise ＂independent＂ （relative to local power and practice） ideology or discourse to promote an agent＇s sense of social good at home and connection to the world, then the ways that socialist thought, ideology and praxis have been employed in China in the twentieth century constitute one such strain of cosmopolitanism. Shehuizhuyi （socialism） meant related but significantly different things to Chinese in the twentieth century. This essay argues that Chinese socialism can be viewed as a version of vernacular cosmopolitanism through two examples： Wang Shiwei in the 1940s and Deng Tuo in the 1960s, as well as the discourse of Pan-Asianism before and after the Mao era. Chinese socialism was as much a terrain of debate and contestation about what it means to be ＂Chinese and modern＂ as it was a shared vocabulary and set of aspirations. All along it has been able to play the role of cosmopolitan thought for some influential Chinese thinkers and doers--connecting China to the world in order to pursue universal values.展开更多
The authors,one from China and one from the United States,present a theoretical framework for understanding the discursive fields of citizenship education as composed,in large part,of the discourses of nationalism,glo...The authors,one from China and one from the United States,present a theoretical framework for understanding the discursive fields of citizenship education as composed,in large part,of the discourses of nationalism,globalization,and cosmopolitanism.The framework is illustrated by examples from citizenship education in China and the United States.Citizenship education in these examples is largely influenced by the discourse of nationalism.The discursive fields are fractured,context-specific,and dynamic.In conclusion,the authors call for awareness of how these discourses operate,and propose that the discourses of globalization and cosmopolitanism merge and strengthen within citizenship education.The effect could be a new citizenship education that is responsive to the current needs of local and global democratic communities.展开更多
This paper investigates Chinese cosmopolitanism advocated by Wang Yang-ming（1472-1529） , a famous Confucian philosopher, and its implications for contemporary global governance and China＇s soft-power build-up. It a...This paper investigates Chinese cosmopolitanism advocated by Wang Yang-ming（1472-1529） , a famous Confucian philosopher, and its implications for contemporary global governance and China＇s soft-power build-up. It aims to provide a more inclusive perception of world order, and calls for a less nationalistic and hegemonic understanding of Confucianism in contemporary China＇s intellectual or ideological projections, which has been used to envision China＇s foreign policies recently. For the political use of the word ＂ harmony＂ today seems similar to instrumentalization of Confucianism in history. I focus on his idea of ＂being one body with the cosmos＂ and its socio-political dimensions of the world as one family, and then bring them into dialogue with the recent Western theorizing of liberal cosmopolitanism -- an idea of world citizenship which bases global governance on a universally rational foundation. I argue that Wang bases his cosmopolitanism upon graded care and a particular sense of sympathy. It is a sort of moral sentiment of embodied oneness and a cosmic psyche in caring for Heaven, earth, and the myriad creatures like caring for one＇s own body. It also accommodates ＂ integral pluralism＂ which urges one to sincerely and properly construe others＇ cultures and traditions without blindly embracing or rejecting them. Such cosmopolitanism is not an abstract love based on human rationality, but an allinclusive care with graded sympathy to others.展开更多
This paper examines the inextricable relationship between the uncanny effects of knocking down Shanghai’s central district and their traumatic post-colonial implications.The value of the Chinese ruin,with its apocaly...This paper examines the inextricable relationship between the uncanny effects of knocking down Shanghai’s central district and their traumatic post-colonial implications.The value of the Chinese ruin,with its apocalyptic and contemporary imagery,begs to be discussed from a western perspective of ruin admiration as a metaphor for decadence and melancholy.This points to a new consciousness of globalization as means of conceptualizing well-established post-colonial orders at the heart of the urban deterioration of cityscapes.As a potential concept to spark a dialogue of cosmopolitanism between China and the west,urban ruins can be analyzed as a transnational,creative ethos that reimagines the Chinese city as never before.Taking the work of the Canadian photographer Greg Girard(born 1955),this article examines how his photograph book presents a cosmopolitan image of Shanghai’s derelict‘community lanes’(longtang or lilong)built in the city’s International Concessions(1842–1949),in which the past,present,and future are interwoven and redeemed.The authors argue that his ruin photography not only retriggers material knowledge of the city but also repurposes transcultural and creative expressions of mutually spectral moments of destruction and production between the east and the west,in which a myriad of potential features are discovered.展开更多
The essay attempts to conceptualise the adverse repercussions of coronavirus in an unequal global order.The changing security regime has intensified the increased probabilities of potential non-conventional threats Th...The essay attempts to conceptualise the adverse repercussions of coronavirus in an unequal global order.The changing security regime has intensified the increased probabilities of potential non-conventional threats The coronavirus has uncovered the unpleasant realities of the socio-economic and political structure of theglobal north encountering financial crises and lack of health care resources.Contradictorily,the Pandemic has pushed the developing countries into the realm of extreme poverty,destroyed their minimum living conditions with the marginal provision of financial assistance.The contemporary unequal scenario exposed the unequal treatment for different social and economic classes questioning the neo-liberal policy discourse.Therefore,the central theme of the essay is to understand the multidimensional underpinnings of the health crises and global inequality upholding the relevance of cosmopolitan justice,adopting an analytical and deductive methodology of driving conclusions from general premises.展开更多
The concept of World Citizen was not introduced to China by Lu Xun,but it is an important term in his thought.The most obvious difference between Lu Xun and other cultural pioneers during the May Fourth period is that...The concept of World Citizen was not introduced to China by Lu Xun,but it is an important term in his thought.The most obvious difference between Lu Xun and other cultural pioneers during the May Fourth period is that rather than understanding and promoting cosmopolitanism as a social or systematic phenomenon,he was mainly interested in human nature and therefore attempted to formulate the concept of World Citizen in terms of a humanistic or spiritual dimension.In so doing,he profoundly expressed an ideological appeal for the significance of the human consciousness,understood within its historical context.This particular conception of cosmopolitanism is symbolically valuable and relevant to the present ideological reality.展开更多
Asian-American literature is often identified as foreign by Asians and considered inauthentic American literature by the American mainstream.However,this minority group literature is unique in its characteristics so t...Asian-American literature is often identified as foreign by Asians and considered inauthentic American literature by the American mainstream.However,this minority group literature is unique in its characteristics so that it cannot be easily judged by either Asian or American norms.In order to better understand Asian-American literature,it is necessary to study how the members of Asian immigrant communities tend to form their own unique identities as Asian-Americans and to examine their literature using a new prism in light of cosmopolitanism,and not with any of the conventional perspectives.Identity formation has never been easy and natural for the bewildered and suffering Asian immigrants in the United States of America,especially for the second generation.Through the study of the Korean American writer Chang-rae Lee’s Native Speaker and the Chinese-American writer Maxine Hong Kingston’s The Woman Warrior,we hope to explore the possibilities and impossibilities in cultural and social identification represented in those works.Our study clearly reveals that the social and psychological conflicts that Asian immigrants experience are frequently projected on the works of the immigrant writers.A cosmopolitan prospect is often envisioned in their works as a way out for both the locals and the diasporas in today’s increasingly globalized world.展开更多
This article reflects on the circulation and transformation of the concept of"local knowledge"in the academic circles in London and Beijing.It aims to shed light on the ways in which a"keyword"beca...This article reflects on the circulation and transformation of the concept of"local knowledge"in the academic circles in London and Beijing.It aims to shed light on the ways in which a"keyword"became intertwined with the debate between the universalists and particularists in the West and with the rivalry between Chinese culturologists and pan-power social scientists near the end of the 20th century.Key to the transformations of the concept is the re-emergence of an old idea in new forms in the intellectual world and in the varied approaches to particular problematics.The same transformations have continued to take place,even in the efforts of opposing"local knowledge,"for instance,in the author's own endeavors to re-pattern the cosmological thoughts of different cultures,to give world status to"local knowledge,"and to break through the barrier between universality and particularity.展开更多
文摘The purpose of the present paper is to explore the ways in which John Steinbeck utilizes the ideas of cosmopolitanism and socialism in his masterpiece The Grapes of Wrath(1939)interweaving them into the U.S.reality of the 1930s.It also deals with the term“global literature”,taking it as a starting point for the analysis of Steinbeck’s novel.Taking the lead of Wai-Chee Dimock,the author views American literature as no longer a sovereign literary domain,but as a blend of literatures that are ever evolving and multiplying,interweaving with other cultures.From this standpoint,the paper discusses The Grapes of Wrath in terms of transnational imagination,placing it into the scope of the“world literature”.It is an attempt to identify the“connective tissues”that make the novel belong to the global literature and investigate how they are represented in the text.
文摘Due to its construction of an image of modern Chinese philosopher who comments and reflects on what he has seen in England in comparison to China,Oliver Goldsmith’s The Citizen of the World(1760)has contradictorily been interpreted in two ways:One considers it as an orientalist discourse denigrating Chinese culture,while the other takes is as an utopian fabrication idealizing Chinese culture.Seeking“difference”between English and Chinese cultures is the underlying logic of these two types of interpretations.On the contrary,rooting on the“sameness”between them,this essay offers a new understanding about The Citizen of the World through a close textual analysis.The aim is to demonstrate how The Citizen of the World makes use of the image of Chinese philosopher to represent English cosmopolitanism featured with“polite”and“universal”and how the principle of equality operates through English cosmopolitanism.
文摘作为世界上销量最大的年轻女性杂志,《COSMOPOLITAN》(中文刊名:《时尚·COSMO》以其乐观的风格、对年轻职业女性的关注和坦诚面对当代社会两性关系而独树一帜。创刊于1886年的《COSMOPOLITAN》,其初衷是一本面向“上层阶级家庭”的杂志,以报道当代社会时尚潮流为主旨。从20世纪60年代开始,在时任主编、富有传奇色彩的女强人 Helen Curley Brown 的倡导下,《COSMOPOLITAN》率先向女性读者提出“勇敢面对生活,大胆追求生活目标,在生活的各个层面做到尽善尽美”这个在当时看来惊世骇俗的理念,现在,它已经成为大多数职业妇女的生活写照。今天,《COSMOPOLITAN》已不仅仅是一本杂志,在全世界热心读者的心目中,她已经成为一种生活方式,被越来越多的人所喜爱。目前,《COSMOPOLITAN》
文摘This article looks at how cosmopolitanism--the notion of universality within a diversity of multi-cultures---has been shaping the discipline of world literature. The article encompasses chiefly three parts. The first part offers an overview of the debates on the discipline widely discussed by literary scholars such as Franco Moretti, David Damrosch and Emily Apter. I take issue with the harmonic co-existence of both local and global elements---and what I define as ＂glocality＂---in literatures to exhibit the inevitable trend of the trans-cultural, supranational and cross-historical interactions among multiple centres and/or various cities especially in the twenty-first century. I thereby argue in the second part using Leung Ping Kwan （1949-2013）＇s ＂Images of Hong Kong＂ （1992） and Louise Ho＇s two poetry pieces written in 1994 to prove how Kantian Cosmopolitan elements have deeply embedded in the poem written in a city where the West frequently interacts with the East. I conclude by stepping in further to argue that only through tolerating and mediating between the region and the globe can world literature as a discipline find its way out without fear for marginalising any of the literary pieces.
文摘Cosmopolitan democracy model is presented by David Held, beyond idealistic perspectives of left and right ideologies, mainly with a legal view, and found a global impact. As a prominent theorist in the field of democracy studies, David Held, by integrating the principle of autonomy in the model of constitutional democracy with the principle of participation in the model of participatory democracy, introduces a novel composition named ＂cosmopolitan democracy＂ that is a conception of democratic legal relations. Held is the first man who seeks to investigate democracy separated from the ideological models in relation to general human rights and identifies main areas of power in human life. He considers totally seven sets of rights necessarily enabling people to enjoy a free and equal participation in setting their communities. These rights include： right to health, welfare rights, cultural rights, civil rights, economic rights, political rights, and the right to enjoy a peaceful livelihood. Held＇s ultimate desire is to realize ideals of cosmopolitan democracy model in the global sphere, beyond the lessons of the West and the East. Through rethinking the theoretical and practical frameworks of this theory in today＇s world, the current paper seeks to study its role in reproducing democratic realism so that it would prepare the ground for the global consensus far from the ideal models.
文摘The paper proposes to examine aspects of modernity in Cosmopolitan Alexandria in the first half of the 20th century as they are manifested in Jacqueline Carol＇s Cocktails andCamels （1960 and reprinted in 2008）. Written in English by a Lebanese Egyptian, born and raised in Alexandria, the novel investigates issues of cultural and linguistic identity, gender, the rise of national discourse, and the emergence of independent Egypt after the 1952 Revolution through the eyes of a young woman growing up in Cosmopolitan Alexandria as part of the elite but paying attention to all the political and social changes taking place in the city and the whole country
文摘The Chinese Confucian thought of datong(grand union)provides an Eastern and universal version of cosmopolitanism.The positive core of Chinese nationalism lies in the fact that it internally implements benevolent governance and promotes the coexistence and harmonious development of different ethnic groups while externally applying the kingly Way and moderately incorporating cosmopolitanism.In constructing a connection between nationalism and cosmopolitanism,the Confucian"gradated love"serves as a principle.The Chinese form of mild nationalism can guard against the dictatorial concept and practice of"total unification"within China and oppose emanative conceptions and implementations of"global empire:'
文摘Over the last decades the cultural, social and political landscapes of diversity are changing radically, but we do not even have the language through which contemporary superdiversity in the world can be described, conceptualized, understood, explained and researched. Many of the social thoughts and political actions on issues of diversity are now dominated by methodological nationalism and multiculturalism which, however, have to be called into question. As opposed to methodological nationalism, methodological cosmopolitanism is a promising lens through which to look at questions of diversity. And it is essential to draw an essential distinction between ＂cosmopolitanism＂ in a normative philosophical sense and ＂cosmopolitanization＂ as a structural phenomenon and as a social scientific research programme. Philosophical and normative cosmopolitanism can be combined with cosmopolitan social science to create a cosmopolitan realism.
文摘In contrast to the continued decline of liberal arts education in the US,there has been a revived interest in liberal arts education in Asian countries in recent years.Grounded in a comprehensive understanding of the central tenets of liberal arts education in the West,this paper looks into the struggles Asian countries face in their exploration of liberal arts education and provides a direction for Asian countries in their efforts to practice liberal arts education.This paper establishes the deep connections between humanistic approaches of the Confucian tradition and liberal arts education by pointing to a common ground for the education of humanity.Ultimately,the purpose of liberal arts education,in the East as well as in the West,should be the liberation of human beings from the constraints of ignorance,prejudice and traditional customs and through the cultivation of a cosmopolitan morality that emphasizes unity,solidarity and the fusion of humankind.Chinese universities should contemplate the purpose and value of higher education in the 21st century and tap into the rich resources of Confucianism in order to give its liberal arts education a“soul.”
文摘This paper follows the life of an idea, a fundamental concept in modern Chinese intellectual life： socialism. It explores this idea as an alternative form of Chinese cosmopolitanism, drawing from Pheng Cheah＇s identification of two kinds of Chinese cosmopolitanism： mercantile and revolutionary. If part of what we mean by cosmopolitanism is the local use of an external, or international, or otherwise ＂independent＂ （relative to local power and practice） ideology or discourse to promote an agent＇s sense of social good at home and connection to the world, then the ways that socialist thought, ideology and praxis have been employed in China in the twentieth century constitute one such strain of cosmopolitanism. Shehuizhuyi （socialism） meant related but significantly different things to Chinese in the twentieth century. This essay argues that Chinese socialism can be viewed as a version of vernacular cosmopolitanism through two examples： Wang Shiwei in the 1940s and Deng Tuo in the 1960s, as well as the discourse of Pan-Asianism before and after the Mao era. Chinese socialism was as much a terrain of debate and contestation about what it means to be ＂Chinese and modern＂ as it was a shared vocabulary and set of aspirations. All along it has been able to play the role of cosmopolitan thought for some influential Chinese thinkers and doers--connecting China to the world in order to pursue universal values.
文摘The authors,one from China and one from the United States,present a theoretical framework for understanding the discursive fields of citizenship education as composed,in large part,of the discourses of nationalism,globalization,and cosmopolitanism.The framework is illustrated by examples from citizenship education in China and the United States.Citizenship education in these examples is largely influenced by the discourse of nationalism.The discursive fields are fractured,context-specific,and dynamic.In conclusion,the authors call for awareness of how these discourses operate,and propose that the discourses of globalization and cosmopolitanism merge and strengthen within citizenship education.The effect could be a new citizenship education that is responsive to the current needs of local and global democratic communities.
文摘This paper investigates Chinese cosmopolitanism advocated by Wang Yang-ming（1472-1529） , a famous Confucian philosopher, and its implications for contemporary global governance and China＇s soft-power build-up. It aims to provide a more inclusive perception of world order, and calls for a less nationalistic and hegemonic understanding of Confucianism in contemporary China＇s intellectual or ideological projections, which has been used to envision China＇s foreign policies recently. For the political use of the word ＂ harmony＂ today seems similar to instrumentalization of Confucianism in history. I focus on his idea of ＂being one body with the cosmos＂ and its socio-political dimensions of the world as one family, and then bring them into dialogue with the recent Western theorizing of liberal cosmopolitanism -- an idea of world citizenship which bases global governance on a universally rational foundation. I argue that Wang bases his cosmopolitanism upon graded care and a particular sense of sympathy. It is a sort of moral sentiment of embodied oneness and a cosmic psyche in caring for Heaven, earth, and the myriad creatures like caring for one＇s own body. It also accommodates ＂ integral pluralism＂ which urges one to sincerely and properly construe others＇ cultures and traditions without blindly embracing or rejecting them. Such cosmopolitanism is not an abstract love based on human rationality, but an allinclusive care with graded sympathy to others.
文摘This paper examines the inextricable relationship between the uncanny effects of knocking down Shanghai’s central district and their traumatic post-colonial implications.The value of the Chinese ruin,with its apocalyptic and contemporary imagery,begs to be discussed from a western perspective of ruin admiration as a metaphor for decadence and melancholy.This points to a new consciousness of globalization as means of conceptualizing well-established post-colonial orders at the heart of the urban deterioration of cityscapes.As a potential concept to spark a dialogue of cosmopolitanism between China and the west,urban ruins can be analyzed as a transnational,creative ethos that reimagines the Chinese city as never before.Taking the work of the Canadian photographer Greg Girard(born 1955),this article examines how his photograph book presents a cosmopolitan image of Shanghai’s derelict‘community lanes’(longtang or lilong)built in the city’s International Concessions(1842–1949),in which the past,present,and future are interwoven and redeemed.The authors argue that his ruin photography not only retriggers material knowledge of the city but also repurposes transcultural and creative expressions of mutually spectral moments of destruction and production between the east and the west,in which a myriad of potential features are discovered.
文摘The essay attempts to conceptualise the adverse repercussions of coronavirus in an unequal global order.The changing security regime has intensified the increased probabilities of potential non-conventional threats The coronavirus has uncovered the unpleasant realities of the socio-economic and political structure of theglobal north encountering financial crises and lack of health care resources.Contradictorily,the Pandemic has pushed the developing countries into the realm of extreme poverty,destroyed their minimum living conditions with the marginal provision of financial assistance.The contemporary unequal scenario exposed the unequal treatment for different social and economic classes questioning the neo-liberal policy discourse.Therefore,the central theme of the essay is to understand the multidimensional underpinnings of the health crises and global inequality upholding the relevance of cosmopolitan justice,adopting an analytical and deductive methodology of driving conclusions from general premises.
文摘The concept of World Citizen was not introduced to China by Lu Xun,but it is an important term in his thought.The most obvious difference between Lu Xun and other cultural pioneers during the May Fourth period is that rather than understanding and promoting cosmopolitanism as a social or systematic phenomenon,he was mainly interested in human nature and therefore attempted to formulate the concept of World Citizen in terms of a humanistic or spiritual dimension.In so doing,he profoundly expressed an ideological appeal for the significance of the human consciousness,understood within its historical context.This particular conception of cosmopolitanism is symbolically valuable and relevant to the present ideological reality.
基金the Tsinghua University Initiative Scientific Research Program(20141081110)Major Research Project funded by Beijing Planning Office of Philosophy and Social Science(18WXA002)。
文摘Asian-American literature is often identified as foreign by Asians and considered inauthentic American literature by the American mainstream.However,this minority group literature is unique in its characteristics so that it cannot be easily judged by either Asian or American norms.In order to better understand Asian-American literature,it is necessary to study how the members of Asian immigrant communities tend to form their own unique identities as Asian-Americans and to examine their literature using a new prism in light of cosmopolitanism,and not with any of the conventional perspectives.Identity formation has never been easy and natural for the bewildered and suffering Asian immigrants in the United States of America,especially for the second generation.Through the study of the Korean American writer Chang-rae Lee’s Native Speaker and the Chinese-American writer Maxine Hong Kingston’s The Woman Warrior,we hope to explore the possibilities and impossibilities in cultural and social identification represented in those works.Our study clearly reveals that the social and psychological conflicts that Asian immigrants experience are frequently projected on the works of the immigrant writers.A cosmopolitan prospect is often envisioned in their works as a way out for both the locals and the diasporas in today’s increasingly globalized world.
文摘This article reflects on the circulation and transformation of the concept of"local knowledge"in the academic circles in London and Beijing.It aims to shed light on the ways in which a"keyword"became intertwined with the debate between the universalists and particularists in the West and with the rivalry between Chinese culturologists and pan-power social scientists near the end of the 20th century.Key to the transformations of the concept is the re-emergence of an old idea in new forms in the intellectual world and in the varied approaches to particular problematics.The same transformations have continued to take place,even in the efforts of opposing"local knowledge,"for instance,in the author's own endeavors to re-pattern the cosmological thoughts of different cultures,to give world status to"local knowledge,"and to break through the barrier between universality and particularity.
