Intellectual change and the reform movement, 1890–8

Chang, Hao

doi:10.1017/chol9780521220293.006

Cited by 43 publications

(4 citation statements)

References 110 publications

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“…To the fore came China's new social groups: comprador-businessman, whose interests straddled the new service economies as well as the traditional pastimes of foreign trade; salaried professional workers, such as teachers, journalists, accountants, lawyers, and doctors; not to mention a small but nonetheless visible urban proletariat. 89 Spatial surroundings underwent a connected transformation in the spirit of modern urban life: 'Western-style buildings, street patterns, and city services of gas lighting and water supply, plus steamship transportation and foreign trade, were all connected with (or extensions of ) the world outside China.' 90 These coastal cities now developed a 'modern mass media -Chinese journalists, newspapers, and magazines -and a new intelligentsia of writers and artists not oriented toward careers as government officials'.…”

Section: Uneven and Combined Development In Late Qing China (I): The mentioning

confidence: 99%

The international relations of the ‘imagined community’: Explaining the late nineteenth-century genesis of theChinesenation

Cooper¹

2014

Rev. Int. Stud.

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Benedict Anderson'sImagined Communitieshas long been established as one of the major contributions to theories of nations and nationalism. Anderson located the rise of national identities within a long-evolving crisis of dynastic conceptions of identity, time, and space, and argued print-capitalism was the key cultural and economic force in the genesis of nations. This article offers a critical appropriation and application of Anderson's theory through two steps. Firstly, it evaluates the conceptual underpinning of his approach through an engagement with recent scholarship on the ‘theory of uneven and combined development’. The fruits of this interchange provide a deeper analytical framework to account for what Anderson calls the ‘modularity’ of national identity, that is, its universal spread across the globe. Modularity is now reconceptualised as a product of combined development with its causal efficacy derived from the latent dynamics of a geopolitically fragmented world. The latter gave shape and form to the new national communities. Secondly, this revised framework is applied to the emergence of Chinese national identity in the late nineteenth century. This allows Chinese nationalism to be recast as an ideological amalgam of indigenous and imported elements that emerged out of the crisis-ridden encounter between Imperial China and Western imperialism in the nineteenth century.

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Section: Uneven and Combined Development In Late Qing China (I): The mentioning

confidence: 99%

The international relations of the ‘imagined community’: Explaining the late nineteenth-century genesis of theChinesenation

Cooper¹

2014

Rev. Int. Stud.

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“…The worship of Confucius in this way became closely associated with school education. When reminiscing on his admission to a literacy school in rural Sichuan, Guo Moruo (1892-1978 followed the local idiom in Sichuan and referred to the worship of Confucius on the first day of school as the rite of "departure from ignorance," fameng (Guo, [1929(Guo, [ ] 1996. Although the phrase could mean child education in general, to Guo and his fellow villagers the sacrificial rite to Confucius alone symbolized the transformational experience of literacy education.…”

Section: Nonelite Worship Of Confuciusmentioning

confidence: 99%

“The Emperor and the People in One Body”

Kuo

2008

Modern China

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This article uses the changing status of Confucius and his worship during the Xinzheng reforms (1902—1911) to investigate the transformation of imperial ritual into a political apparatus for the imagining of the nation. It first surveys the practices of Confucius worship in late imperial China and discusses its multivalent meanings. It then analyzes the Xinzheng reformers' reconstruction of Confucius into a symbol of Chineseness and situates it in the late Qing debate on citizen formation and nation building. Finally, it looks into the planning of a new ritual scheme for worshiping Confucius and highlights its departure from imperial precedents. Previous research has suggested that the Xinzheng reforms followed the Meiji example. This article shows that, by weaving the emperor and the people into one collective ritual act, the ritual scheme relativized the emperor's status and significantly diverged from its Japanese model.

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“…A new Chinese intelligentsia had emerged in the late 1890s, what Hao Chang has called 'largely free-floating intellectuals'. 9 Their existence was for the most part independent of the examination system and the bureaucracy, operating instead through quasi-political study societies (xuehui). They published newspapers inspired by nationalism, focusing on international and domestic affairs, and promoting ideas for reforming and saving Chinese society.…”

Section: The Changing Intellectual Contextmentioning

confidence: 99%

Translating the New Woman: Chinese Feminists View the West, 1905–15

Chin

2006

Gender & History

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Intellectual change and the reform movement, 1890–8

Cited by 43 publications

References 110 publications

The international relations of the ‘imagined community’: Explaining the late nineteenth-century genesis of theChinesenation

The international relations of the ‘imagined community’: Explaining the late nineteenth-century genesis of theChinesenation

“The Emperor and the People in One Body”

Translating the New Woman: Chinese Feminists View the West, 1905–15

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