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Copyright of Taiwanese Journal of Political Science is the property of NTU Press & National Taiwan University, Department of Political Science 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.)

Australia has always had a strong nationalist complex since the establishment of the Commonwealth in 1901. However, Australian nationalist discourse did not form a stable and unified expression from the beginning. Australian Cultural Studies reveals and criticizes two modes of discourse constructing nationalism: Western discourse mode and seeking common ground discourse mode. On the basis of criticizing these two models, Australian Cultural Studies has formed its own new model of constructing nationalism, that is, the togetherness or hybrid model of reserving differences and not seeking common ground, or mode of togetherness-in-difference. This model emphasizes the non-elimination of differences, but coexistence. This is a true pluralistic nationality. This is also reflected in the emphasis on indigenous research in Australian Cultural Studies. [ABSTRACT FROM AUTHOR]

In this contribution, I shall attempt to clearly work out the political implications of Nishida Kitaro’s theory of pure experience in An Inquiry into the Good. This effort comes in response to the multitude of vastly different claims about the political meaning and dangers of Nishida’s early philosophy. Is it an implicit foundation for Japanese nationalism and the seeds of the controversial political philosophy he would work out later? Or is it a subtle attempt to critique the nationalist philosophy and educational policies surrounding Nishida while he was writing in the Meiji era? Or, perhaps most obviously, is this work unconnected with any and all political matters (including those that Nishida would face later on in his life)? In this paper, I shall argue that, although there is good reason to endorse any of these claims, ultimately a balanced assessment will find that Nishida’s early philosophy was indeed apolitical in nature, and that attempts to claim the contrary inevitably either go beyond textual evidence or miss key elements of his thought. Yet, as I shall further argue, being apolitical hardly means that Nishida’s work has no political consequences. Instead, for better or worse, the defining characteristic of Nishida’s early political philosophy is its capacity to allow readers to transcend such political issues.

Copyright of International & Comparative Education is the property of International & Comparative Education Editorial, Beijing Normal 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.)

This article explores Karl Barth’s conceptualisation of nationhood set forth in Gottes Gnadenwahl (1936), a booklet which marks the beginning of the Christocentric phase of the Swiss theologian’s career. The immediate application of his Christocentric ontology to his theology of nationhood in an eight-page appendix to the booklet conveying a strong sense of urgency which addresses the idolatrous immanentisation of eschatological hope, by the secularisation of the Christian doctrines of election and providence, to which Hegel and nineteenth-century idealism gave rise. To appreciate his sense of urgency, it serves well to recall the geo-political background of the authorship of Gottes Gnadenwahl. In Germany, the Nazi Party seized power in 1932, and Hitler became the Chancellor of Germany in the ensuing year. Because of his staunch opposition to Nazi ideology, Barth was forced to leave Germany in 1935. In 1936, for the first time in his career, he offered a thoroughly Christocentric refutation of the nationalism and Volksreligion that bolstered the rise of the Third Reich. But at the same time, he unequivocally affirmed nationhood as God’s gracious determination of human nature in his writing, in Christo. Nationhood as such is described as an indispensable dimension of humanhood. This article sets forth the thesis that according to Barth’s Christocentric ontology, as set forth in Gottes Gnadenwahl, nationhood is an external basis of the actualisation of election in the form of a community, while the church qua community as the elect is the internal basis of nationhood. This article then concludes with reflections on Barth’s rather surprising insinuation of his vision of Christian countries on earth, as referenced from a short treatise from approximately the same period, Rechtfertigung und Recht (1938). [ABSTRACT FROM AUTHOR]

Tea is the national drink of the Chinese nation, and the source of tea in the world is Yunnan. Yunnan’s tea historical and cultural heritage has a long history, profound and rich connotation. It not only includes the material and cultural aspects such as the ancient tea mountains, but also includes non-material cultural aspects such as tea making skills, tea drinking customs, and so on. The formation of Yunnan tea historical and cultural heritage presents the relationship of sharing resources and sharing weal and woe with the common interests of the Chinese nation. Yunnan tea historical and cultural heritage reflects the continuous recognition of tea culture with the Chinese nation, which is also the process of building the awareness of the Chinese national community. At present, in the process of inheriting the historical and cultural heritage of Yunnan tea, through the heritage protection, development and utilization related to the identification of tea culture, the state and local authorities carry out authoritative packaging for cultural processes such as memory behavior and commemoration activities, so as to produce continuous collective memory and identification of tea culture, further building the Chinese nation’s sense of community. [ABSTRACT FROM AUTHOR]

Copyright of New Architecture is the property of New Architecture Editorial Office 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.)

Copyright of Journal of Soochow University Philosophy & Social Sciences Edition is the property of Soochow 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.)

It is of great significance and value to build an index system of the Chinese nation’s strong sense of community. First, it is conducive to safeguarding the fundamental interests of all ethnic groups; second, it is conducive to realizing the great rejuvenation of the Chinese nation; third, it is conducive to consolidating and developing ethnic relations; fourth, it is conducive to creating a new situation in the party’s ethnic work. The evaluation index system for creating a strong sense of community for the Chinese nation can be constructed from the perspectives of “five dimensions”, including political guidance, cultural infiltration, development cohesion, the promotion of “three cross-links” and the maintenance of the rule of law, from the perspective of “one mechanism”. The evaluation index system needs to be continuously improved in practical application in order to be more perfect: firstly, the construction of the evaluation index system should be holistic and common; secondly, the content of related evaluation index and the related data collection should be operable; thirdly, the assessment and evaluation of the consciousness of the Chinese national community should be oriented. The author believes that we should deeply understand that creating a strong sense of community for the Chinese nation is the “main line” and “program” of the party’s ethnic work in the new era, correctly understand that the “five dimensions” of the evaluation index system for casting the consciousness of community for the Chinese nation are essentially a “symbiotic relationship”, and effectively grasp the interaction between the evaluation index system of creating a strong sense of community for the Chinese nation and creating a strong sense of community for the Chinese nation. “The Evaluation Index System for creating a strong sense of community for the Chinese Nation” aims to explore a comprehensive, systematic, fair and objective evaluation index system, with which to assess and evaluate the work and implementation performance of the units engaging in creating a strong sense of community for the Chinese Nation at different levels and different types in China’s ethnic minority areas. It provides academic support and decision-making reference for the formulation of the relevant ethnic policies of the party and the government in the future, and the implementation of ethnic work by local party committees and governments at all levels. [ABSTRACT FROM AUTHOR]

The “modernity” of Japan is to overcome and transcend other principal civilizations. From the perspective of historical context, Japan first overcame the influence of traditional Chinese order and civilization by “leaving Asia”. Then Japan resisted the West to eliminate the psychological depression of the failure to “join Europe” and constantly surpassed and overcome its previous modern identity, in an attempt to achieve the pattern of leading Asia and rivaling Europe and the United States.From the perspective of religious context, through institutionalization and homogenization of God and human, Shinto rose to the national religion at the ideological level, and then became the religion that dominated the national consciousness in the process of “integration of politics and religion”. As a result, it fulfilled the two transcendences in the face of “modernity”,and realized the integration of internal thoughts, and making a contribution to foreign aggression. Therefore, it has become an important factors for Japan to launch many aggressive wars from the 19th century to the 20th century. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Education Policy & Management is the property of National Taipei University of Education, Department of Educational Management 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.)

Copyright of Journal of Chengdu University (Social Science) is the property of Journal of Chengdu University (Social Science Edition) Editorial Office 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.)

Copyright of Journal of Comparative Education is the property of Chinese Taipei Comparative Education Association 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.)

Copyright of Writing / Xiezuo is the property of Writing Magazine Agency, Wuhan 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.)

Copyright of Qing History Journal is the property of Renmin University of China, Institute of Qing History 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 literati class, the civilian class and the frontier ethnic minorities are all important parts under the rule of the Western Jin regime. It can be found by analyzing the national identity of these three social groups that the literati class and the Western Jin regime were closely related, and their national identity consciousness was strengthened with the development of the regime; the national identity consciousness of the civilian class gradually dissolved with the corruption of the regime and the disorder of social order; the national identity consciousness of the frontier ethnic minorities experienced the evolution process from pleasing sincerity to complete disintegration under the strict control of the Western Jin Dynasty. From the class confrontation and ethnic conflicts caused by the crisis of national identity of the civilian class and the border ethnic minorities, it shows that the extinction of the Western Jin Dynasty is an inevitable trend of historical development. Through the study of the evolution of national identity of the above three different social groups, it is revealed that the construction of national identity is an important guarantee for national political security, and the evolution of national identity consciousness is also closely related to the stability of national politics. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Women & Gender Studies (16834852) is the property of Women's Research Program, National Taiwan 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.)

Copyright of EurAmerica is the property of EurAmerica 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.)

Copyright of Tourism Tribune / Lvyou Xuekan is the property of Tourism Institute of Beijing Union 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.)

The intellectual impact of the First World War in China is often understood as having led to a disenchantment with the West and a discrediting of the authority of “science”, while at the same time ushering in a renewed sense of cultural as well as national “awakening”. Important developments such as the May Fourth Movement, the rise of Chinese Marxism, and the emergence of modern Confucianism have become integral parts of the narrative surrounding the effects of the “European War” in China, and bear witness to the contested relation between tradition and modernity in twentieth-century Chinese thought. Through a case study of a number of wartime and post-war texts written by the “cultural conservative” thinker and publicist Du Yaquan (1873–1933), this paper tries to draw attention to the complexity and occasional ambiguity of responses to the “Great War” in modern Chinese intellectual history. More specifically, the following pages offer an analysis of Du’s critique of “materialism” in the context of his quest for social freedom and cultural continuity, his enduring commitment to scientific notions of social evolution and political governance, and his approach to the relations among war, the nation-state, the individual, and the international interstate order developed against the background of the First World War.

Copyright of EurAmerica is the property of EurAmerica 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.)

Copyright of Journal of Chinese Ritual, Theatre & Folklore / Mínsú Qǔyì is the property of Shih Ho-Cheng Folk Culture Foundation 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.)

Copyright of Tourism Tribune / Lvyou Xuekan is the property of Tourism Institute of Beijing Union 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.)

Since the 1920's, several social trends of thought, such as scientism and nationalism, have exploded, posing new challenges to the missionary medical enterprise in China. Influenced by many factors, Dr. Robert McClure (Luo Mingyuan in Chinese), from the Canadian Presbyterian Mission, established a rural medical system in Huaiqing, north Henan province. This system not only optimized the limited medical resources in north Henan to the greatest extent, but also received much attention from foreign missionaries in China. More importantly, the way in which McClure (Luo) dealt with traditional Chinese and Western medical resources enriched our understanding of the missionary medical enterprise. [ABSTRACT FROM AUTHOR]

National identity is a concentrated embodiment of the cohesion and centripetal force of a country's social members, and it is the care of patriotism education. Based on the survey conducted by 2021 students from 15 is in Liaoning Province, it is found that the university students have a strong sense of national identity and national responsibility and they are satisfied with the current national identity education in general. Nevertheless, they may crave for more in terms of participation and experience rather than knowledge theory which is emphasized under the traditional expository teaching, In response to the existing problems, the author suggests that we should when the national identity education at the postgraduate level, construct an experiential national identity education model, exert the influence of political ceremonies to promote national identity, and integrate major events in to national identity education. [ABSTRACT FROM AUTHOR]

Be loved by the people, the Romance of the Three Kingdoms has wide influence in the Korean peninsula. It promotes the creation of Korean historical novels into a prosperous period. Korean Chinese historical novels had been greatly influenced by the Romance of the Three Kingdoms in terms of writing patterns, ideological theses, story plots and characters. Korean Chinese historical novels embody the unique national consciousness and cultural psychology of the Korean nation. They are the crystallization of cultural exchange between China and Korea in ancient times. [ABSTRACT FROM AUTHOR]

This paper examines how political discourses have changed as scholars seek answers regarding the origins of the Vietnamese people. The origin(s) of the Vietnamese people has long been a subject of debate. Confucian scholars from the fifteenth to the nineteenth centuries claimed themself to be descendants of Han people, the successors of the Han civilization. The colonial scholars (from 1860 to 1945), when using the theory of race, anthropology, and social evolution theory, thought that the Annam people were a hybrid breed, still in the process of evolution, and needed to be enlightened civilized. Indigenous scholars combined the Han ideology of Confucianism and the ideology of the French to claim that the Vietnamese were the descendants of the Hùng Vương. This ideological transformation was aimed at calling for patriotism, fighting against the French, and defending the nation from colonial domination. The results reveal that the process of changing paradigms in Confucian thought through colonialism led to the formation of fictive kinship and the spread of nationalism in Vietnam.

Copyright of Journal of Chinese Ritual, Theatre & Folklore / Mínsú Qǔyì is the property of Shih Ho-Cheng Folk Culture Foundation 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.)

Copyright of Humanitas Taiwanica is the property of National Taiwan University, Humanitas Taiwanica 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.)

Copyright of Journal of Education Research (1680-6360) is the property of Angle Publishing Co., Ltd. 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.)

There was a deep relationship between historian Gu Jiegang’s comment on the Chinese nation during the Second Sino-Japanese War and the history of the Mengjiang Puppet Regime, as well as the pre-war Inner Mongolia Autonomy Movement. Gu Jiegang’s pre-war attitude toward the agricultural exploitation of Inner Mongolia only took the Hans’ standpoint. Even without the instigation of foreign colonizers, the autonomy movement would have still broken out under the despotism of native rulers. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Northeastern University (Social Science) / Dongbei Daxue Xuebao (Shehui Kexue Ban) is the property of Dongbei Daxue 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 attempts to relativise the nationalism of Chinese-speaking Muslims, which has tended to be overemphasised in previous studies, focusing on a movement in which Muslims in North China cut off their braids or queues––Manchu men’s traditional hairstyle imposed on Chinese people under the Qing rule––and related debates among the Muslim elite before and after the Xinhai Revolution. Unlike some Chinese men who cut off their braids for patriotic reasons or anti-Manchu sentiment, Muslims did so for religious reasons, arguing that Islam forbids queues because they look like the tail of a pig, an animal considered to be unclean in their religion. It is notable that some Muslims simply followed the social trend among the majority and cut off their queues, while a young Muslim scholar in Tianjin chose not to do so to prevent conflicts among Muslims and save face. This study thus illustrates the complex and diverse opinions of Muslims at that time, which cannot be completely explained by patriotism or piety.

Copyright of Mass Communication Research is the property of Guoli Zhengzhi Daxue Xinwenxue Yanjiusuo 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.)

Copyright of Journal of Zhejiang University. Humanities & Social Sciences / Zhejiang Daxue Xuebao is the property of Zhejiang University Press 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.)

In the course of China’s history, the term datong (great unity) has been interpreted in multiple ways. This article first discusses the concept as understood in the Liji, and then focuses on the way in which the perceived loss of the “great unity” within “all-under-heaven” (tianxia) at the end of the Qing dynasty (1644–1911), and the endeavor to reconstruct the empire as a modern nation-state starting in the early twentieth century, informed the way the term datong was interpreted. After discussing the interpretations by Wang Tao (1828–1897), Hong Xiuquan (1813–1864), Kang Youwei (1858–1927), Liang Qichao (1873–1929), Sun Zhongshan (1866–1925), and Mao Zedong (1893–1976), this work concludes with a discussion on how, against the background of the perceived threat of loss of national unity that characterizes the contemporary People’s Republic of China, a New Confucian interpretation is developed.

Copyright of Research on Women in Modern Chinese History / Jindai Zhongguo Funu Shi Yanjiu is the property of Zhongyang Yanjiuyuan Jindai Shi Yanjiusuo (Academia Sinica: Institute of Modern History) 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.)

Copyright of New History / Xin Shixue is the property of Xin Shixue Zazhishe 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.)

Classics are indispensible. However, the criterion of defining classics are changing all the time. By no means could we imagine what Chinese nation would be like if we have no Quyuan, Libai, Dufu, Cao Xueqin and other classic writers and what life would be without literature. From the Book of Poetry to contemporary nostalgia poems, literature classics has always been the fundamental carrier that not only maintains the national emotion, identity and consciousness, but also embodies the values and aesthetics of a country. Similarly, the core content of life philosophy is more than consciousness, and it also involves others’ sense, without which people are incapable of understanding themselves. The reevaluation of classics is not an unnecessary moaning and groaning with an imaginary illness, it is the need of the time. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Physical Education / Tiyu Xuekan is the property of Journal of Physical Education Editorial Office 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.)

Copyright of Foreign Literature Studies is the property of Foreign Literature Studies 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.)

Copyright of Soochow Journal of Political Science is the property of Soochow Journal of Political Science 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.)

Copyright of Wuhan University Journal. Humanity Sciences / Wuhan Daxue Xuebao. Renwen Kexue Ban is the property of Wuhan 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.)