Emperor Qianlong of the Qing dynasty celebrated his eightieth birthday in 1790, for which Vietnam, Korea, the Ryukyu Islands, Burma, and Mongolia sent delegates to the imperial summer resort at Chengde 承德 to pay hom...Emperor Qianlong of the Qing dynasty celebrated his eightieth birthday in 1790, for which Vietnam, Korea, the Ryukyu Islands, Burma, and Mongolia sent delegates to the imperial summer resort at Chengde 承德 to pay homage. Curiously, the Annamese （or, Vietnamese） king NguygnQuangB]nh （阮光平）, who had just defeated the Qing army, offered to appear in Qing costume and kowtow to the Qing emperor. The unusual act pleased Emperor Qianlong and infuriated the Korean delegates. What did costume and ceremonial mean in the context of the East Asian political and cultural order？ Why did the British embassy to China led by Lord Macartney three years later cause friction with regards to sartorial and ceremonial manners？ This lecture will address these questions.展开更多
The Hua-yi system represents an enduring international order in East Asia,dating back nearly two millennia,structured and developed within the framework of Chinese culture.While the contemporary international system p...The Hua-yi system represents an enduring international order in East Asia,dating back nearly two millennia,structured and developed within the framework of Chinese culture.While the contemporary international system predominantly follows the Westphalian model,mainstream international relations theories are primarily grounded in it.However,Western theories have proven inadequate in explaining the longstanding Hua-yi system in East Asia comprehensively.Adopting a positivist stance,this paper undertakes an examination of the theoretical underpinnings of the Hua-yi system through an analysis of its connotations and historical development.It elucidates the system through the lenses of hegemony stability theory and constructivist cultural perspectives.Present-day East Asian nations are urged to engage dialectically with the Hua-yi system and uphold its practices of“cultural soft border”.Amidst the global trend of multi-polarization,East Asian nations should realign with East Asian perspectives and interests,endeavoring to establish a neo-Hua-yi system with responsibility at its core.展开更多
In this paper,I trace the post-war Japanese genealogy of studies on China's tribute system(imperial China's relatively tolerant approach to its foreign relations)in relation to the English-language work of his...In this paper,I trace the post-war Japanese genealogy of studies on China's tribute system(imperial China's relatively tolerant approach to its foreign relations)in relation to the English-language work of historian John King Fairbank(1907-91).I emphasize that,together with the sporadic Chinese studies into China's tribute system prior to the 1950s,it was the post-war research of Japanese historians that inspired Fairbank,who,in turn,further stimulated critical debates on the topic in Japan.I first concentrate on post-war Japanese debates concerning an"East Asian world order"based on a"system of investiture/tribute."This notion,developed by the Japanese historian Nishijima Sadao in 1962,precisely corresponds to Fairbank's 1941 understanding of the"tribute system"or"Confucian world-order,"but contrasts with Fairbank's later,controversial understanding of a"Chinese world order"as proposed in 1968.In the second part of this paper,I introduce Japanese historian Hamashita Takeshi's 1980s and 1990s arguments on the"tribute trade system"as representative of the younger generation within this genealogy,contrasting it with the work of Immanuel Wallerstein and Andre Gunder Frank.In the third part,Ⅰlocate this Japanese genealogy within the wider historical context of post-war Japanese intellectual cultural politics.This means that I examine Japanese historians'arguments both from the angle of historiography and from the perspective of post-war Japanese intellectual history.展开更多
文摘Emperor Qianlong of the Qing dynasty celebrated his eightieth birthday in 1790, for which Vietnam, Korea, the Ryukyu Islands, Burma, and Mongolia sent delegates to the imperial summer resort at Chengde 承德 to pay homage. Curiously, the Annamese （or, Vietnamese） king NguygnQuangB]nh （阮光平）, who had just defeated the Qing army, offered to appear in Qing costume and kowtow to the Qing emperor. The unusual act pleased Emperor Qianlong and infuriated the Korean delegates. What did costume and ceremonial mean in the context of the East Asian political and cultural order？ Why did the British embassy to China led by Lord Macartney three years later cause friction with regards to sartorial and ceremonial manners？ This lecture will address these questions.
文摘The Hua-yi system represents an enduring international order in East Asia,dating back nearly two millennia,structured and developed within the framework of Chinese culture.While the contemporary international system predominantly follows the Westphalian model,mainstream international relations theories are primarily grounded in it.However,Western theories have proven inadequate in explaining the longstanding Hua-yi system in East Asia comprehensively.Adopting a positivist stance,this paper undertakes an examination of the theoretical underpinnings of the Hua-yi system through an analysis of its connotations and historical development.It elucidates the system through the lenses of hegemony stability theory and constructivist cultural perspectives.Present-day East Asian nations are urged to engage dialectically with the Hua-yi system and uphold its practices of“cultural soft border”.Amidst the global trend of multi-polarization,East Asian nations should realign with East Asian perspectives and interests,endeavoring to establish a neo-Hua-yi system with responsibility at its core.
文摘In this paper,I trace the post-war Japanese genealogy of studies on China's tribute system(imperial China's relatively tolerant approach to its foreign relations)in relation to the English-language work of historian John King Fairbank(1907-91).I emphasize that,together with the sporadic Chinese studies into China's tribute system prior to the 1950s,it was the post-war research of Japanese historians that inspired Fairbank,who,in turn,further stimulated critical debates on the topic in Japan.I first concentrate on post-war Japanese debates concerning an"East Asian world order"based on a"system of investiture/tribute."This notion,developed by the Japanese historian Nishijima Sadao in 1962,precisely corresponds to Fairbank's 1941 understanding of the"tribute system"or"Confucian world-order,"but contrasts with Fairbank's later,controversial understanding of a"Chinese world order"as proposed in 1968.In the second part of this paper,I introduce Japanese historian Hamashita Takeshi's 1980s and 1990s arguments on the"tribute trade system"as representative of the younger generation within this genealogy,contrasting it with the work of Immanuel Wallerstein and Andre Gunder Frank.In the third part,Ⅰlocate this Japanese genealogy within the wider historical context of post-war Japanese intellectual cultural politics.This means that I examine Japanese historians'arguments both from the angle of historiography and from the perspective of post-war Japanese intellectual history.
