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As the climate crisis intensifies, overlapping with the emergence of a lethal virus, and a planet poisoning economy, questions regarding thinking-and-doing transition become increasingly urgent. In this article, we explore the concept of "ecological civilisation" (EcoCiv) as a productive conjunction of Chinese concepts and ways of thinking that precede China's encounter with Western modernity, and their re-reading and revision from a post-Western modernity lens. China's role in any possible global transition to sustainability is unquestionably central -- yet curiously neglected in transition studies. At the same time the official project of EcoCiv is in fact emerging as the very opposite of its proclaimed spirit. The article offers a reconceptualisation of shengtai wenming (ecological civilisation) as a paradigm shift to life-ising the economy (and society) instead of economising life. From this altered perspective, the article presents and discusses preliminary evidence of a largely neglected, but potentially significant, bottom-up, extra-state dynamism in contemporary China that entails both elements and principles for a genuinely ecological, trans-modern civilisation. It concludes with reflections on the resulting change in agenda, not least for transition studies, outlining a set of four principles of doing shengtai wenming -- i.e. of life-ising transition. [ABSTRACT FROM AUTHOR]

Efforts at urban e-mobility transition in China are of crucial global significance. Exploring these developments, however, demands significant reframing of dominant theories of socio-technical system transition to accommodate the strikingly different socio-political context of China to that of the global North where these theories have been developed. In particular, greater attention must be paid to issues of power, conceptualized as dynamic power/knowledge relations constitutive of social formations and evolving in interactive parallel with specific innovation trajectories. We illustrate such a productive reframing focusing on complex processes of empowerment and highlight that there remains relative stasis in the grand plan of a rapid transition to electric cars (EVs) in China's growing cities, with the EV still widely regarded as “risky” mobility. At the same time the EV in China is becoming a constituent of a new kind of digitized and smart mobility, as Chinese ICT companies emerge as globally powerful players establishing alliances with traditional automobile companies. [ABSTRACT FROM AUTHOR]

'Methodological cosmopolitanism' connotes a profound transformation of the (social) sciences as forms of public reflexive social analysis on learning to live well together through building homes in the world: what may be called the 'Beckian vision', in memory of Ulrich Beck. This short note considers how Beck's concept of emancipatory catastrophism may not be the most productive development of his own programme. This is precisely brought out by a methodologically cosmopolitan analysis of a key East Asian response to the global risk of climate change: innovation of low-carbon cities in China. Instead, these presumptively archetypically cosmopolitan initiatives offer something of a political education regarding the irreducibly strategic power/knowledge dynamics at work - including in ongoing contestation about the very term 'cosmopolitan'. [ABSTRACT FROM AUTHOR]

Cosmopolitanism is the focus of much current debate. This literature, however, is marked by a relative paucity of detailed research that examines the impact of cosmopolitanism as a social force within different societies. In particular, two topics that have received little attention despite their utter importance for current global challenges are the scale and impact of cosmopolitanism in China and the significance of ‘cosmopolitan innovation’. This paper explores both on the basis of evidence from over 70 interviews with parties involved in low-carbon innovation, a field that may be considered to be particularly propitious for cosmopolitan motivation. We argue that there is distinct evidence of cosmopolitanism in China but that this is a relatively fragile and elite development, despite China's increasingly deep integration into global networks and flows. Furthermore, the cosmopolitanism in evidence is a distinctly Chinese version, thereby offering important lessons regarding the nature of cosmopolitanism per se and the reciprocal challenge of China to the existing cosmopolitanism of the global North. [ABSTRACT FROM AUTHOR]