Search

This essay engages with Jon Douglas Solomon's The Taiwan Consensus and the Ethos of Area Studies in Pax Americana, moving in two parts. It first provides an overview of the Solomon's critique of Pax Americana: the way American economic, military, and diplomatic power is projected throughout the world to consolidate the interests of the neo-liberal capitalist system. Pax Americana operates through "colonial governmentality under erasure" (5), in which post-colonial nations becoming willing participants in a subordinate relationship to the United States. Taiwan is one such client-state, and Solomon seeks to challenge the "Taiwan consensus" (120), which presents Taiwan in the terms of a successfully transitioned liberal democracy rather than as a "laboratory of engineered self-determination" and "colonial governmentality under erasure" (29). For Solomon, the only way to move beyond Pax Americana is to critique the "modern regime of translation" (6), which imagines the world as divided by civilizational and national units grounded in notions of anthropological essence. Solomon calls for a decolonization of Area Studies through a repudiation of the regime of translation, a move born out of a desire to build a social critique grounded in "revolutionary demands for justice in the present" (217). The second section of this essay presents a series of questions I have regarding Solomon's project, concerns which predominately revolve around the relationship between Marxism and the Chinese humanist tradition. These are questions that a Sinologist brings to their work, a field which is concerned with not just questions of revolutionary rupture but cultural continuity as well. [ABSTRACT FROM AUTHOR]

This article examines the fluid nature of literature as exemplified both semantically and conceptually in the English-language studies of Chinese literature conducted by Western Sinologists in the nineteenth century. If Chinese literary modernization of the early twentieth century is seen as shaped by the contact with foreign literary theories, Sinologists in the nineteenth century had already engaged actively with English literary concepts to reconfigure Chinese literature in their English-language writings. This article contends that, regardless of their impact on Chinese literary modernity, the Sinologists' conceptions underlined the aesthetic and generic concerns that are fundamental to the modern understanding of literature and thereby fostered a renewed imagination of Chinese literature in the English-speaking world. Examining a wide range of primary materials, including dictionaries and Sinological writings, this article aims to unfold their transcultural naming and legitimizing process that gave rise to the knowledge category of Chinese literature through contingent English and Chinese literary terminology, narrative frameworks, and categorization schemes. This article traces the unnoticed history in comparative literary history to offer a genealogical understanding of the Western conception of Chinese literature. It also provides a new dimension for reviewing and analyzing the dialogue and interplay between Western and Chinese literary ideas within the Sinologists' writings prior to the overwhelming influence of Western literary ideas during the period of Chinese literary modernity. [ABSTRACT FROM AUTHOR]

The current discourse on Matteo Ricci often focuses on his remarkable contributions to sinology and his role as a bridge between Chinese and Italian cultures. However, it is important to note that this perspective has not been constant throughout history. Over the years, Ricci's image has undergone significant changes, and only recently has he been recognized as someone who embodies values that go beyond the strictly Catholic dimension. This article examines a crucial moment in this transformation, which occurred towards the end of the nineteenth century within the academic circles of post-unification Italy. During that period, the discussion around Ricci expanded to encompass his identity as a sinologist, that overlapped or ran alongside his identity as a missionary. [ABSTRACT FROM AUTHOR]

Background: The Chinese Studies Center of the National Library of China is an institution focusing on the collection, research and service of Chinese studies literature. Since the last century, the National Library of China (NLC) has started to collect a wide range of Chinese studies literature, and has now formed a huge special collection covering multiple languages and disciplines. Purpose: This article introduces the origin of construction of the Chinese Studies Center (CSC), its service positioning, development status, major achievements and future outlook, with the aim of clarifying ideas for better development of the NLC's Chinese studies collection and research services, and for the promotion of the development of Chinese studies to a higher level. Research Design: The article aims to build a research framework to assess the role and potential of the CSC in promoting Chinese studies by reviewing its history and analyzing its service orientation and development direction. Study Sample: The research sample includes the CSC's resources, services, accomplishments and cooperations. Data Collection and/or Analysis: The article assesses the performance and influence of the CSC by collecting and analyzing information on its resources, services, achievements and academic exchanges. Results: The CSC has basically formed a multi-dimensional development pattern integrating reading services, consulting and reference services, literature research, website construction, scientific research cooperation and foreign exchanges. Its service positioning has become clearer, its responsibilities richer, its research capability further enhanced, and it has achieved social benefits and a series of good results, making a great contribution to the development of Chinese studies. Conclusions: The CSC has played an important in promoting Chinese studies and it will continue to enrich the collection of Chinese studies literature, promote the construction of Chinese studies catalogue, create a one-stop research and service platform, and carry out exchanges and cooperation in Chinese studies worldwide, so as to promote the further development of Chinese studies. [ABSTRACT FROM AUTHOR]

This historiographical study examines the Russian Orthodox Mission in Beijing from 1715 to 1956, revealing its historical impact on Christianity in China and Sino–Russian cultural exchanges. The research explores how the Mission functioned not only as a religious entity but also influenced diplomatic ties and scholarly pursuits, as documented in both Chinese and Russian historiographies. This study utilizes contemporary sources, exploring Chinese narratives to re-evaluate historical perspectives, and portrays the Mission as a critical mediator in Sino–Russian relations. An examination of the historical context shows that the Mission has undergone a transformation over time. It has evolved from an influential ecclesiastical presence to a cultural and diplomatic agency unobtrusively entered into Chinese society. From the mid-18th to the early 20th century, the Mission adapted to the local environment by combining the transmission of religious doctrine with engagement in China's political and cultural contexts. The article proposes a holistic interpretation of the Mission's function, encompassing not only evangelism but also diplomatic engagements, and adding to the multifaceted discourse within Chinese cultural heritage. In summary, the article recommends exploring the enduring impact and historical complexities of the Russian Orthodox Mission as it is grounded in a broader framework of global movements. The research suggests that it may be beneficial to broaden the scope of historiographic narratives to encompass a diverse range of interdisciplinary studies that reflect the complexity of the Mission's enduring impact and its role in shaping a shared global history. [ABSTRACT FROM AUTHOR]

The extension of World Literature, a profoundly valuable concept, implies a degree of homogeneity among its objects which undermines the promise of this disciplinary field. Enlarging the scope of World Literature to include the vast corpus of Chinese writing only raises the stakes, for this corpus is internally heterogeneous, temporally differentiated, and does not always answer to the generic labels most commonly assumed in the constitution of comparables by investigators in World Literature. The present article pleads for a deeper temporal range and a greater categorical flexibility in the theory of World Literature, and above all for a suspension of the privilege tacitly granted to European neoclassical ideas of genre and style. [ABSTRACT FROM AUTHOR]

In the nearly 75 years that the People's Republic of China has been in existence, the field of contemporary China studies in the United States has developed and evolved through six distinguishable 'generations' of scholarship. The evolving social science scholarly analyses of contemporary China have paralleled the changes in the PRC itself over time, but they have also reflected paradigmatic changes in scholarly disciplines in the United States. Other stimuli which have also impacted the field include domestic politics in America and shifts in US-China relations. This article traces the evolution of field (as observed and interpreted by the author); it concludes that while the field is generally very healthy, diverse, and enjoys great breadth and depth of knowledge, it faces significant new challenges for source material and research in Xi Jinping's China. [ABSTRACT FROM AUTHOR]

The article traces the history of the creation and current activities of the periodical edition/journal published by the ICCA RAS “China in World and Regional Politics. History and Modernity”. The author describes the scientific merits of the founders of the periodical – prominent Russian scientists A.G. Yakovlev and B.T. Kulik, and characterizes the stages of its development: from an internal collection of scientific articles of one department to a scientific journal recognized both in Russia and abroad. The article presents topics of the research, which results appeared on the pages of the journal, names their leading developers and emphasizes the fact that the range of the analyzed problems is very broad and it continues to expand in accordance with the requirements of the current situation and scientific research carried out by the ICCA RAS.

The author describes and analyzes the reception of theology and ethics of the Book of Mencius (Mengzi), a classical Chinese text from the Confucian canon, in sinological and missionary thought of the esteemed Oxford scholar James Legge (1815–1897). Since Legge translated and commented on the “holy books” of ancient China when European interest in East Asia was predominantly missionary, the same spirit pervades his reading of Mencius. Nevertheless, Legge’s thought was also pervaded by the spirit of openness, appreciation, and an unhidden sympathy for the Chinese culture, which made him controversial in the 19th century, but which also makes him interesting today due to his role as a forerunner in the fields of interreligious dialogue and inculturation. The paper contains the analysis of the two most significant aspects of Legge’s reading of Mencius, i.e., the analysis of the theories of Chinese monotheism and the Christian nature of Mencius’ ethics, with a critical assessment of the arguments proposed by both Legge and his adversaries. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A form of Sinology emerged in Vietnam in the early twentieth century during the period of colonial rule as Western learning came to replace the traditional curriculum of the Confucian classics. At first, scholars sought to preserve traditional learning by translating Confucian and Buddhist texts into the Vietnamese vernacular. Then in the 1930s and 1940s, scholars produced works on Chinese history, philosophy, and literature that engaged with the works of modern scholars from China and the West. The development of this body of Sinological scholarship was then disrupted by periods of revolution and war. This article traces the development of Sinology in Vietnam through these periods up to the present. [ABSTRACT FROM AUTHOR]

This paper follows the developments in Chinese studies in Moscow and Leningrad–Saint Petersburg during the Soviet and post-Soviet decades. It provides an overview of institutions and key currents in research conducted in these two cities, while also contextualizing the general political conditions under which Sinology existed. The paper examines the ways researchers responded to the ideological requirements placed upon them in the early Soviet period, then outlines the main trends in Chinese studies after the establishment of the PRC and during the Sino-Soviet split, and, finally, traces the continuities and changes of the late Soviet and post-Soviet years. This article provides some information on existing bibliographical publications, conferences, and journals as an aid for following China-related research conducted in Russia. It also demonstrates that, while many problems continue to hamper the development of Sinology in Russia, this field has sound foundations and many promising tendencies. [ABSTRACT FROM AUTHOR]

The development of Sinology in Australia was contingent upon, and serves as a lens through which to view, a number of transformations to Australian society in the middle decades of the twentieth century, as the country sought independence from the "Mother Country," Great Britain, and reoriented itself towards Asia. These include Australia's first forays into independent international diplomacy and the introduction of the Ph.D. degree and postgraduate research in the university system—culminating in the first Australian postgraduate work on China in the 1950s. While government support has always been crucial to the enterprise, from the early years until today scholars have defended the Chinese humanities against the utilitarian "national interest" proclivities of governments. Adopting a broad definition of Sinology, one which encompasses post-war trends in "Chinese Studies," this article surveys the universities that have been important to Sinology, the scholars who worked in them and the ongoing challenges to the discipline. [ABSTRACT FROM AUTHOR]

This article traces the origins and developments of Chinese studies in Austria. In addition to factors and institutions that were instrumental in the development of these studies, the lives and works of individuals important to this development are revisited, starting with brief remarks on the scholarly interest in China in eighteenth century Austria and on early efforts to obtain Chinese books and Chinese printing types in the nineteenth century. The achievements of individual scholars are examined against the backdrop of their institutional affiliations and their experiences, if any, in China. In addition, the reasons for the delayed institutionalization of Sinological studies at university level are highlighted. [ABSTRACT FROM AUTHOR]

Research into traditional China at German universities began in the early nineteenth century. It took several decades, however—until after the unification of Germany in 1871—positions at the universities of first Leipzig and then Berlin and Hamburg to be established in order to professionalize traditional China studies. The third and fourth decades of the twentieth century saw a rapid expansion, but Nazi rule between 1933–1945 led to massive emigration of German sinologists. This article looks into the details of this development and the disastrous consequences it had for German sinology. It then proceeds to the new beginnings made after World War II when some emigrants returned to Germany from China. East Germany lost many sinologists, who left the GDR when the Berlin wall was built. The article finishes with the challenges that a politically important China presents to traditional sinology. [ABSTRACT FROM AUTHOR]

This article re-examines Humboldt's comparative linguistics by analyzing two cases: the reception of Chinese philosophy in France and the translation of Greek philosophy in China. Humboldt's legacy is treated in opposite ways which result in two translation methods. I argue that Humboldt's statement about the inferiority of Chinese should not be taken in a literal sense. It highlights the grammatical differences between Greek and Chinese, and can lead to questioning some basic assumptions about the concept of being. Humboldtian comparativism, understood as the recognition of differences and the respect for the foreign, can shed light on transcultural understanding in general. [ABSTRACT FROM AUTHOR]

The previous generation of Sinologists were of the overwhelming consensus that race consciousness did not exist in pre-modern China. However, in recent decades there has been a revision of this consensus. This paper frames this shift in terms of Sinology's complicity with white supremacy, imperialism and the military-industrial-academic complex. Contemporary Sinology sets itself up as exposing a colonial mentality in pre-modern China. The irony is that it is contemporary Sinology which is complicit with white supremacy and itself is in need of decolonisation. This paper will analyse the most prominent example of this sea-shift in the Sinological consensus on race in China: Frank Dikötter's The Discourse of Race in Modern China. That such scholarship, deficient in the most basic scholarly standards, was overwhelmingly feted upon its publication, continues to be cited as an authority and to receive inordinate recognition reveals Western academia's problematic attitudes towards China and the issue of racism. This paper will show how all of the above phenomena can be understood in terms of the "epistemology of ignorance." By misappropriating the discourse of the critical philosophy of race, Sinology's epistemology of ignorance universalises Western racism. Sinology has weaponised the discourse of race. [ABSTRACT FROM AUTHOR]

In addition to the general qualities of being a teacher, sinology teachers should have qualities that match the achievement of the goals of sinology education. In order to become a sincere person of emotion and action to achieve the goal of sinology education, sinology teachers should have the psychological quality of highly identifying with traditional culture and sinology education; in order to become a moral authority for students and thus enable them to better establish morality and become adults, sinology teachers should have the practical wisdom of knowing and acting in unison, physically acting and teaching by example; in order to improve the quality of sinology teaching, sinology teachers should not only master a richer knowledge of sinology but also have the ability to teach with teaching materials, creatively interpret the texts of sinology, innovate sinology teaching methods, and guide students to study sinology beyond utilitarianism. [ABSTRACT FROM AUTHOR]

It has been nearly 200 years since the Daodejing and Daoist thought was first introduced to Russia in the first half of the 19th century. Although the study of Daoist philosophy and Laozi in Russia started relatively late, the Daodejing has been the most translated classic of Chinese culture in Russia. The early dissemination of the Daodejing in Russia was deeply influenced by the government and religion, and there were some controversial and neglected materials that were difficult to verify due to the lack of documents and manuscripts. For example, the first translation manuscript of the Daodejing in Russia has almost become a rare book that is nearly impossible to find and inconvenient to read; the authorship of the first article introducing Laozi's thought in Russia remains a mystery; the first complete translation was completed by a Japanese theologian living in Russia, but it has not received enough research attention. The insufficient research on the early dissemination of Laozi studies in Russia has had a negative impact on the studies of Laozi in Russia. Therefore, this paper, on the basis of various documentary and manuscript references, aims to conduct an in-depth analysis of the early dissemination of Laozi studies in Russia, paying particular attention to the three early Russian documents in the 19th century about the Daodejing, namely, the first translation manuscript of the Daodejing, the first article introducing Laozi's thought in Russia, and the first complete Russian translation of the Daodejing. A detailed review of these three documents can help to correct some misconceptions and misunderstandings of the early dissemination of the Daodejing in Russia, and, to some extent, reveal the early dissemination characteristics of Laozi studies in Russia. [ABSTRACT FROM AUTHOR]

Copyright of Ankara Üniversitesi Dil ve Tarih-Cografya Fakültesi Dergisi DTCF Dergisi is the property of Ankara Universitesi Dil ve Tarih-Cografya Fakultesi (DTCF Dergisi) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the Sinologists' conceptually mediated approach in their studies and translations of Chinese literature in the nineteenth century. Gems of Chinese Literature (1884), compiled and translated by Herbert Allen Giles (1845-1935), contains English translations of 110 Chinese prose extracts and eight poems from fifty-nine Chinese authors. This article historicizes the genesis and construction of this translation anthology and argues that, though most likely derived from a Chinese guwen (classical prose) collection, it was designed to provide a more systematic view of Chinese literature informed by the concept of national literature. By analyzing its organizational strategies, discursive paratexts, and how it deviated from its possible Chinese source, the author demonstrates that Gems of Chinese Literature raises more complex questions concerning the (re-)conceptualization and representation of Chinese literature at the encounter of Chinese and Western literary paradigms. [ABSTRACT FROM AUTHOR]

"Chinese Studies in the West: The Chinese Record" is a book series consisting of works written by Westerners who went to China from the 18th to the early 20th century, each of which contains a Chinese introduction and translations of the book's core information followed by the reprint of the original text for scholars to study and research. From 2009 to 2021, 13 volumes have been published, with a total of 130 titles. This article will discuss the different types of Westerners in the Series, the activities they engaged in while they were in China or related to China, the books they wrote and their opinions towards China and its people. It will also explore the Series' social impact and its value to the study of Sino- Western culture exchanges. [ABSTRACT FROM AUTHOR]

The arrival of postcolonial theory in China and the country's global rise came with the realization that its self-image is often distorted by Western ideological discourse, conveyed through Western Sinology. Drawing from Edward Said's Orientalism , some Chinese scholars have classified the ideological dimensions of Western Sinology as Sinologism, and have pointed out its implications for China's capacity to think of itself on its own terms. The concept has sparked debate mainly inside Chinese academia about the objective quality of Western Sinology. This article will attempt a critical overview of two major formulations of Sinologism, underlining its major presuppositions and placing the notion in the broader context of China's anxieties of "academic colonization" by Western intellectual practices. It will conclude by arguing that attempts to discredit Western Sinology rely on some problematic assumptions and suggests East-West comparative studies as an alternative way of dialectically constructing Chinese identity. [ABSTRACT FROM AUTHOR]

This historiographical study examines the Russian Orthodox Mission in Beijing from 1715 to 1956, revealing its historical impact on Christianity in China and Sino–Russian cultural exchanges. The research explores how the Mission functioned not only as a religious entity but also influenced diplomatic ties and scholarly pursuits, as documented in both Chinese and Russian historiographies. This study utilizes contemporary sources, exploring Chinese narratives to re-evaluate historical perspectives, and portrays the Mission as a critical mediator in Sino–Russian relations. An examination of the historical context shows that the Mission has undergone a transformation over time. It has evolved from an influential ecclesiastical presence to a cultural and diplomatic agency unobtrusively entered into Chinese society. From the mid-18th to the early 20th century, the Mission adapted to the local environment by combining the transmission of religious doctrine with engagement in China’s political and cultural contexts. The article proposes a holistic interpretation of the Mission’s function, encompassing not only evangelism but also diplomatic engagements, and adding to the multifaceted discourse within Chinese cultural heritage. In summary, the article recommends exploring the enduring impact and historical complexities of the Russian Orthodox Mission as it is grounded in a broader framework of global movements. The research suggests that it may be beneficial to broaden the scope of historiographic narratives to encompass a diverse range of interdisciplinary studies that reflect the complexity of the Mission’s enduring impact and its role in shaping a shared global history.

Copyright of Etnolog is the property of Slovene Ethnographic Museum and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Based on interviews with 23 Japanese Sinologists as well as other oral materials, this article examines the origins of the pro-China trend among Japanese Sinologists during the Cold War, primarily from the perspective of 'situated knowledge'. This article first contextualises how China scholars had been 'situated' socially and culturally in the 'post-war' discourse, and depicts the role of these scholars, whose production of knowledge can be seen as an embodiment of 'post-war' thought in Japan. Subsequently, the article discusses how the pro-China trend was born, how it intensified, and finally how it faded, by considering three conditioning factors: the China experiences of the Sinologists in initiating the reinterpretation of Japan's locus in Asia; the memorial site of war where these scholars shouldered a spiritual burden in relation to China; and the localised power structure of the global Cold War in which China scholars took the People's Republic as a robust ideological symbol as they challenged Japan's conservative state under US patronage. In so doing, the article argues that the meandering journey of these Sinologists to constitute the meaning of 'post-war' through these three factors prompted the emergence of the pro-China trend. [ABSTRACT FROM AUTHOR]

From the sixteenth century onwards, the Jesuit educational model, as well as the method of evangelization propounded by the same religious Order, have been relying on the mastery of certain rhetorical techniques and, notably, in strong linguistic competency. This contribution examines how the Jesuits in modern Shanghai understood and put into application their traditional focus on rhetoric in the semi-colonial context of the time. After having recalled how Jesuits engaged with Chinese language and discourse in the Ming and early Qing dynasties, we take the 1923 Catalogue of the Jesuit publications in the missionary enclave of Zi-ka-wei as a reference point so as to describe and assess a number of trends that we summarize as follows. A privileged relationship was maintained between Latin and ancient Chinese and a growing interest in the "margins" and the way to address them efficiently triggered a renewal of ethnographic and linguistic studies; specifically, the expertise developed in dialectology testifies to the change that was occurring in the way to rhetorically address hearts and minds. [ABSTRACT FROM AUTHOR]

Copyright of Monumenta Serica: Journal of Oriental Studies is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article provides a systematic review of the scientific works of Russian legal scholars in the field of public finance law in China, in particular tax, budget and currency law. Today, it is premature to talk about fully functioning schools of Chinese law in the Russian legal science. However, at the same time there are examples of successfully conducted fundamental researches on Chinese public finance law. Authors have to admit that the last few years have not been marked by the appearance of any monograph on Chinese public finance law in Russia – the studies conducted today are usually devoted to specific problems and are published on the pages of the relevant journals. There are obvious reasons for this – difficulties in Chinese language learning and understanding specific Chinese legislation, which is characterized by uncertainty, ambiguity and plurality of sources of law. Existing studies can be classified into studies entirely devoted to the study of particular institutions or branches of Chinese law, and studies of a comparative nature. The article examines and systematizes the work of Soviet and Russian legal scholars devoted to various areas of research in the fields of tax, budget and currency law of China, with an assessment of their significance and contribution to the development of the relevant branch of knowledge. The materials in this article may be useful for future researches, which, in turn, can predetermine the strengthening of bilateral relations, as well as the implementation of joint investment projects. The article allows to identify unexplored areas in the considered field, thereby laying the foundation for future research. Authors note research issues that seem to be perspective based on the conducted review.

"Dao" is not only a core concept in the Daodejing, but is also an important keyword in Chinese classical philosophy. It encompasses the origin of all things in the universe, the laws of nature, and the laws of dealing with the world. A historical review of Russian sinologists' interpretation and conceptualization of "Dao" reveals the differences in philosophical understanding and translation strategies of those sinologists, and reflects the translation loss and compensation of Chinese classical philosophical keywords in the process of foreign dissemination. During the Imperial Russian Period, researchers regarded "Dao" as the revitalization of religious theology. During the Soviet Period, the aim of the Soviet researchers was to find the struggle between materialism and idealism in "Dao". In the Post-Soviet Period, researchers gradually threw off the shackles of ideology, and began to conduct more diversified and multi-level research on "Dao" and the Daodejing. This article aims to discuss the research and translation of the Daodejing in Russia, paying particular attention to the dissemination and reception of "Dao" in Russia. It also endeavors to explore the interpretive trends of "Dao" in Russia and highlight the dissemination and understanding of Laozi thought in Russia. [ABSTRACT FROM AUTHOR]

Retranslation constitutes a special case. as it involves a double creation of values that are determined not only by the ones inscribed in the source text but also by the ones inscribed in the previous translations. Therefore, retranslations initiate dialogues with and even challenges to the previous versions. This paper, rooted in the concept of retranslation, focuses on the first complete published translation of the Daodejing in Europe, the 1842 Lao Tseu Tao Te King: Le Livre de la Voie et de la Vertu, by Stanislas Julien and investigates the revolutionary way Julien interpreted this ancient Chinese classic. Through an analysis of the paratexts and extratexts related to this French version and previous translations, this paper finds that Julien challenged the Christianized and Westernized interpretations of the Daodejing by the European missionaries and sinologists before him and proposed a new system of interpretation: to interpret the Daodejing from the perspective of Laozi and based on the Daoist classics and commentaries. Julien's translation and interpretations have demonstrated his respect for heterogeneous cultures by acknowledging cultural differences, and he strengthened the authority of his translation by challenging the ideas in previous translations, which makes the retranslation an indispensable reference for the study of Laozi and Daoism. [ABSTRACT FROM AUTHOR]

The Routledge encyclopedia of narrative theory is the first encyclopedia of narrative theory in the world to reference the practices of the Chinese narrative tradition and theory. However, the editors have compiled the encyclopedia from the systemic perspective of their knowledge of contemporary Western narratology, focusing on the characteristic differences between contemporary Western narratology and the narrative theories of the so-called ancient non-Western societies. To help overcome this shortcoming, this paper introduces the Chinese narrative tradition from the standpoint of Sinology, attending to the oral/written and history/narrative dichotomies that represent the editors' academic preferences; additionally, it also provides insights into the characteristics of the varied Chinese narrative theories recorded in the encyclopedia from the perspective of contemporary Western narrative theory, and highlights the Chinese contributions to the construction of the knowledge system of narrative theory. [ABSTRACT FROM AUTHOR]

Several years ago, Pat Ebrey, founding editor of this journal, solicited the board for ideas for special issues. I have long been interested in the historiography of different national Sinological traditions and suggested a series of essays on this topic from a host of such historiographical backgrounds. Pat agreed and enthusiastically supported the idea. I had spoken about such a topic in a vague, roundabout manner some twenty years earlier with Martin Kern (Princeton University), and so I consulted him and was extremely fortunate to be given by him a handful of names of scholars who might perform such a task for their countries of origin, mostly in Europe. I was able to gradually compile a list that runs now to fifteen essays. Most of the authors are senior scholars in their fields, although some are mid-career or even junior; one is written by a graduate student. It was, of course, also essential that these authors all be able to write in English. [ABSTRACT FROM AUTHOR]

Cutting through simultaneously the conventions of sinology and a capitalist universalism modeled on the West, Jullien unfolds a difference between Chinese thought and philosophy that allows it to be thought out without taking sides. His unusual move insists on the irreducibility of the difference yet at the same time renders the irreducibility intelligible; Jullien gives us a world structured by distinct lines of thought. [ABSTRACT FROM AUTHOR]

It has been nearly 200 years since the Daodejing and Daoist thought was first introduced to Russia in the first half of the 19th century. Although the study of Daoist philosophy and Laozi in Russia started relatively late, the Daodejing has been the most translated classic of Chinese culture in Russia. The early dissemination of the Daodejing in Russia was deeply influenced by the government and religion, and there were some controversial and neglected materials that were difficult to verify due to the lack of documents and manuscripts. For example, the first translation manuscript of the Daodejing in Russia has almost become a rare book that is nearly impossible to find and inconvenient to read; the authorship of the first article introducing Laozi’s thought in Russia remains a mystery; the first complete translation was completed by a Japanese theologian living in Russia, but it has not received enough research attention. The insufficient research on the early dissemination of Laozi studies in Russia has had a negative impact on the studies of Laozi in Russia. Therefore, this paper, on the basis of various documentary and manuscript references, aims to conduct an in-depth analysis of the early dissemination of Laozi studies in Russia, paying particular attention to the three early Russian documents in the 19th century about the Daodejing, namely, the first translation manuscript of the Daodejing, the first article introducing Laozi’s thought in Russia, and the first complete Russian translation of the Daodejing. A detailed review of these three documents can help to correct some misconceptions and misunderstandings of the early dissemination of the Daodejing in Russia, and, to some extent, reveal the early dissemination characteristics of Laozi studies in Russia.

Copyright of Journal of Oriental Studies (Al-Farabi Kazakh National University) / Kazahskij Nacional'nyj Universitet Imeni Al'-Farabi Vestnik Seriâ Vostokovedeniâ is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Letters of Ouyang Xiu and Su Shi is rarely seen in China, but widely spread in Japan with various forms, such as reprinted edition, continued edition, annotated edition and Japanese-character interpretation edition. The transmission of early versions, Shoho and Tenmei editions, paralleled that of ancient books in China, without intensive intercultural exchanges. Later, Jikujo resorted to the literary style and function of Letters to put forward a unique concept of essay in Japanese prose theory, making Letters a typical reduction of classics. At the same time, with the rising consciousness of Japanese culture and Nipponization of Chinese classics, the popularity of Letters increased, and the annotated versions by otsuki Seishi and Nishikawa Bunchu emerged. When the heterogeneous cultural elements in Letters were further stripped away and classical Chinese was replaced by Japanese-character interpretation, it was finally integrated into Japanese culture. The versions and dissemination of Letters exemplifies how Chinese classics participated in the development of sinology in Japan. [ABSTRACT FROM AUTHOR]

As an early French Jesuit who came to China, Jean-Joseph-Marie Amiot was praised as "the last sinologist among the Jesuits who entered China". He is knowledgeable and profound, has studied Manchu and Chinese characters, and has made remarkable achievements in poetics, music, history, art of war, translation and other aspects. This article focuses on his concern for Book of Changes, he returned back to history and analysis of the characters of Book of Changes, he took studies on Book of Changes as the basis of music theory, and worte De la musique moderne des Chinois. His studies on Book of Changes not only the basis for his use of European language systems to study Chinese music, but also provided a possibility for the exchange of Chinese and Western culture [ABSTRACT FROM AUTHOR]

East German sinologists organized an international conference on East Asian studies in Leipzig in October 1955, bringing together scholars from most communist states and several scholars from Western Europe. This conference served to unite sinologists from both the Communist Bloc and West Germany in the early Cold War era. Since the Chinese delegation was particularly honored, this article suggests that China expanded its political influence in East Europe after the Korean War and the death of Stalin, which prompted a tension within the international communist community, especially between China and the Soviet Union. Moreover, this conference demonstrated a strong "modern turn" in the rising field of Asian studies, sinology in particular, because of the rise of the People's Republic of China in the 1950s. [ABSTRACT FROM AUTHOR]

In Of Grammatology Jacques Derrida describes the "necessary decentering" that took place in Western philosophy following "the becoming-legible of non-Western scripts," when the European intellectual tradition was forced to confront its civilizational others. Derrida positions himself as contributing to this decentering, displacing the value-laden binary opposition central to structuralism. But as Derrida explained, the "first decentering limits itself" by "recenter[ing] itself upon" what he calls "the 'Chinese' prejudice: all the philosophical projects of a universal script and of a universal language [which] encouraged seeing in the recently discovered Chinese script a model of the philosophical language thus removed from history." How has the approach to Chinese language and literature of that decentering known as poststructuralism limited itself or recentered itself, and how has sinology responded to the influence of poststructuralism? Insofar as the Chinese term for the Sinae (China) at the root of sinology is itself "middle" or "central" (中), how susceptible to decentering can sinology be? This article begins with a survey of poststructuralist writings about China by renowned post-structuralists, alongside responses to their work by sinologists and comparatists, arguing that poststructuralist writings tend to recenter themselves on a binary opposition between China and the West. The author then addresses the influence of poststructuralism on Chinese literary studies, to argue that the most successful poststructural decentering occurs in sinology when sinologists disseminate their decentering through a dissipated poststructuralism. [ABSTRACT FROM AUTHOR]

As the study of what we now call "premodern" China gained traction among students in the postwar United States, the question of how it should be approached emerged as a divisive issue among interested scholars, perhaps nowhere as much as it did among those with a particular interest in Chinese poetry. From the 1960s to the 1980s, the stakes seemed high as scholars confronted their passionate disagreements about things as fundamental as the proper subject of study and the most fruitful methodology. Is China a coherent and self-sufficient subject of study? Can it be rightly and accurately characterized as a civilization so separate from the West, and so perfectly integrated within itself, as to render impossible—and even damaging—an approach to any aspect of its civilization that enables comparison? What is lost and what is gained if one chooses to focus more on Chinese poetry as poetry and less on Chinese poetry as Chinese? Is it really necessary—or possible—to choose? Or is it possible to find balance along a continuum? Of particular interest is the discourse of scholars who saw in the rise of formalist studies of literature either an opportunity or a threat. This article traces just some of the lines of resistance and exploration, convergence, and bifurcation that developed in this period, observing that the disagreements that were exercising these camps, while quite real, were not as absolute as their rhetoric would suggest. [ABSTRACT FROM AUTHOR]