The Problems of Sinologism and Strategies to Cope with Them

A sociological (Re)construction of the reflexive self: A convergence between Foucault and classical Confucian ethics

“…In recent decades, many Chinese sociological scholars have been dedicated to promoting this concept of the relational self as a means of achieving cultural awareness . Zhou (2018a), (2018b) claimed that the cultural value of chaxugeju (差序格局), making choices based on the proximity of relationships; a term coined by Xiaotong Fei tends to reinforce the inherent differentiation in human relationships that arises from the varied nature of their ‘natural’ relations, and thereby influences the construction of a social system that promotes the harmonious virtue of the Chinese self. Virtues in the East tend to prioritise filial, economic, and political relations, whereas ‘non‐relational’ virtues such as justice are more widely valued in Western countries (Zhao, 2010).…”

“…Previous attempts to develop reflexive approaches inform my proposed integrated approach to incorporating reflexivity into pedagogy (see Gadamer, 2013; Shek et al ., 2017; Shen, 2012; Zhou, 2018a, 2018b). As Foucault (1983b: 247) articulated, the goal of such incorporation is ‘to make of the recollection of the fragmentary logos transmitted by teaching, listening, or reading a means to establish as adequate and as perfect a relationship of oneself to oneself as possible’.…”

“…The revival of ethics and the self in Western scholarship resonates with the resurgence of classical Chinese moral philosophies, mainly Confucianism, in China and internationally. Scholars believe that Confucianism still holds great influence over Chinese people and society in a country with a continuous history and culture going back over five thousand years (Zhou, 2018a(Zhou, , 2018b. Many influential contemporary Chinese Confucian scholars have highlighted the importance of Confucian ethics and morality in China and how these differ from those of the West in terms of the relational self to others (see Dong, 2018;Du, 2013a).…”

“…The concept of xue (学, study) from the Analects (论语) does not refer to the cognitive value of gaining knowledge or thinking in cause-and-effect and linear terms; rather, it refers to learning how to become a proper human being following Dao (道, the way)-the pathway to harmonious relationships with oneself, others, and the surrounding environment-and, in turn, to De (德, virtue) (Yao, 2012;Zhong, 2008). The ethical and moral rules governing these various relationships are dynamic and situational instead of static and homogeneous (Zhou, 2018a(Zhou, , 2018b. As Shen (2017) describes, Confucianism does not contain a notion of the self; instead, it proposes wuwo (无我, selflessness), an aspiration to eradicate the selfish or narcissistic self.…”

“…Both Foucault-inspired and Chinese scholars have laudably engaged in a reflexive critique of Western ethnocentrism and come to reject a universalist concept of self (Bhambra, 2007;Cassin, 2014;Lewis & Mosse, 2006;Zhai, 2019;Zhou, 2018aZhou, , 2018b. Concepts in regions of the world other than Europe and North America, such as classical Confucianist thoughts, are proposed to inspire new ways of viewing self by the abovementioned scholars.…”