China's New Confucianism: Politics and Everyday Life in a Changing Society

After struggling through 20 pages, I called Amazon to get my money back. Nothing wrong with the content but the typing was horrible. Whoever contracted to put this on the web for the publisher should be fired. How can I enjoy a kindle eBook when, for example, the two legs of capital H are always separated by three spaces, words are hyphenated in mid-line with lots of empty space, when Capital L appears as capital I. Bush League. If you must have this book, buy the hard copy Cover......Page 1 Contents......Page 6 Introduction......Page 8 Part I......Page 30 1 The Retrospective Creation of New Confucianism......Page 32 2 The New Daotong......Page 62 Part II......Page 86 3 Reconstructing the Confucian Ideal in 1980s China: The “Culture Craze” and New Confucianism......Page 88 4 Li Zehou and New Confucianism......Page 112 Part III......Page 136 5 What is Confucian and New about the Thought of Mou Zongsan?......Page 138 6 A Modern Chinese Philosophy Built upon Critically Received Traditions: Feng Youlan’s New Principle-Centered Learning and the Question of Its Relationship to Contemporary New Ruist (“Confucian”) Philosophies......Page 172 Part IV......Page 192 7 The “Last Buddhist”: The Philosophy of Liang Shuming......Page 194 8 Xiong Shili’s Metaphysical Theory about the Non-Separability of Substance and Function......Page 226 Notes on Contributors......Page 260 C......Page 262 D......Page 263 I......Page 264 L......Page 265 N......Page 266 S......Page 267 X......Page 268 Z......Page 269 Cover 1 Contents 6 Introduction 8 Part I 30 1 The Retrospective Creation of New Confucianism 32 2 The New Daotong 62 Part II 86 3 Reconstructing the Confucian Ideal in 1980s China: The “Culture Craze” and New Confucianism 88 4 Li Zehou and New Confucianism 112 Part III 136 5 What is Confucian and New about the Thought of Mou Zongsan? 138 6 A Modern Chinese Philosophy Built upon Critically Received Traditions: Feng Youlan’s New Principle-Centered Learning and the Question of Its Relationship to Contemporary New Ruist (“Confucian”) Philosophies 172 Part IV 192 7 The “Last Buddhist”: The Philosophy of Liang Shuming 194 8 Xiong Shili’s Metaphysical Theory about the Non-Separability of Substance and Function 226 Notes on Contributors 260 Index 262 A 262 B 262 C 262 D 263 E 264 F 264 G 264 H 264 I 264 K 265 L 265 M 266 N 266 O 267 P 267 Q 267 R 267 S 267 T 268 W 268 X 268 Y 269 Z 269 This collection of essays explores the development of the New Confucianism movement during the twentieth-century and questions whether it is, in fact, a distinctly new intellectual movement or one that has been mostly retrospectively created. The questions that contributors to this book seek to answer about this neo-conservative philosophical movement include: 'What has been the cross-fertilization between Chinese scholars in China and overseas made possible by the shared discourse of Confucianism?'; 'To what extent does this discourse transcend geographical, political, cultural, and ideological divides?'; 'Why do so many Chinese intellectuals equate Confucianism with Chinese cultural identity?'; and 'Does the Confucian revival of the 1990s in China and Taiwan represent a genuine philosophical renaissance or a resurgence in interest based on political and cultural factors?'. This collection of essays explores the development of the New Confucianism movement during the 20th century and questions whether it is, in fact, a distinctly new intellectual movement or one that has been mostly retrospectively created. The questions that contributors to this book seek to answer about this neo-conservative philosophical movement include: "What has been the cross-fertilization between Chinese scholars in China and overseas made possible by the shared discourse of Confucianism?"; "To what extent does this discourse transcend geographical, political, cultural, and ideological divides?"; "Why do so many Chinese intellectuals equate Confucianism with Chinese cultural identity?"; and "Does the Confucian revival of the 1990s in China and Taiwan represent a genuine philosophical renaissance or a resurgence in interest based on political and cultural factors?" Although most of the promoters and sympathetic interpreters of New Confucianism trace the movement to the early part of the twentieth century, in fact there is little evidence that New Confucianism had attained a degree of integration or coalescence sufficient for it to be recognized and promoted as a distinct philosophical movement or school of thought before the 1970s. Edited By John Makeham. Includes Bibliographical References And Index.