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
While ecclesiastic and state authorities in Europe largely abolished medieval cults of saints because of their ＂heterodoxy,＂ late-imperial and modern Chinese Catholic communities in Shanxi still promulgate local cul...While ecclesiastic and state authorities in Europe largely abolished medieval cults of saints because of their ＂heterodoxy,＂ late-imperial and modern Chinese Catholic communities in Shanxi still promulgate local cults dedicated to women and men who are believed to have performed posthumous miracles or who represent heroic virtue. Although constrained beneath the scrutiny of imperial, ecclesial, and modern political ideas of ＂orthodoxy＂ and ＂heterodoxy,＂ two Shanxi Catholic villages, Dongergou and Liangquandao （Liuhecun）, have managed to preserve and promote Sister Maria Assunta Pallotta and Father Wang Shiwei as contemporary versions of traditional local cults. One of the manifest characteristics of these two Chinese Catholic local cults is how they have been transformed by traditional Daoist cults and have successfully survived in a liminal space between ＂orthodox＂ and ＂heterodox.＂ Relying on archival materials from the former Taiyuan Catholic Diocese Archive, records held in Roman archives, and oral testimonies, intricate patterns of accommodation and resistance to political and church authorities can be discerned as means for these remote Catholic villages to construct identity and cultivate social cohesion.展开更多
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While ecclesiastic and state authorities in Europe largely abolished medieval cults of saints because of their ＂heterodoxy,＂ late-imperial and modern Chinese Catholic communities in Shanxi still promulgate local cults dedicated to women and men who are believed to have performed posthumous miracles or who represent heroic virtue. Although constrained beneath the scrutiny of imperial, ecclesial, and modern political ideas of ＂orthodoxy＂ and ＂heterodoxy,＂ two Shanxi Catholic villages, Dongergou and Liangquandao （Liuhecun）, have managed to preserve and promote Sister Maria Assunta Pallotta and Father Wang Shiwei as contemporary versions of traditional local cults. One of the manifest characteristics of these two Chinese Catholic local cults is how they have been transformed by traditional Daoist cults and have successfully survived in a liminal space between ＂orthodox＂ and ＂heterodox.＂ Relying on archival materials from the former Taiyuan Catholic Diocese Archive, records held in Roman archives, and oral testimonies, intricate patterns of accommodation and resistance to political and church authorities can be discerned as means for these remote Catholic villages to construct identity and cultivate social cohesion.
