Background
Qichao Liang, was born in 1873 in Xinhui, Guangdong Province, China.
(This book selects the related content from Liang Qichao's...)
This book selects the related content from Liang Qichao's writings with special emphasis in a purposeful way and interprets the content in plain language and storytelling manner, covering history, literature, Confucianism, Buddhism, law and education, cultivation, ethic and other aspects. This way is applied for the purpose of helping the beginners to get started with just a glimpse and readers with certain basis to recognize the whole through observation of the part, thus strive for further improvement.
http://www.amazon.com/gp/product/7569904583/?tag=2022091-20
(Christianity was initially a “foreign religion” in China,...)
Christianity was initially a “foreign religion” in China, nevertheless it took roots over the course of several centuries through the process of evangelisation, negotiation, conversion, and contextualization. Therefore, it constitutes a rather complex cultural phenomenon in China. It has been, and still is, viewed from several perspectives and embedded into various, sometimes mutually exclusive, master narratives of Chinese history, e.g., Cultural exchanges between China and the West, Imperialism in China, Modernisation of China and Chinese religious history. Each of these narratives entails a different evaluation of the history of Christianity in China. As this study in German points out, changes in this field of research are an apt indicator for shifts in the conception of national and cultural identity/alterity in Mainland China. They also reflect different perceptions of the relationship between Christianity/Christian groups and Chinese culture/non-Christian population as well as between China and the West. Based on an analysis of discourses on the historiography of Christianity in China, the author demonstrates the interplay of historical research with Mainland Chinese debates on meta-topics such as paths of modernisations and identity. The focus of this research is on the contributions of Liang Qichao (1873–1929), Hu Shi (1891–1962), and Chen Yuans (1880–1971) for the early 20th century. For the late 20th and 21st century relevant articles from the leading historical journals Jindaishi yanjiu (Modern Chinese History Studies), Lishi yanjiu (Historical Reserarch) and Zhongguoshi yanjiu (Studies in Chinese History) are discussed. In the evaluation of these articles a special emphasis is put on the influence of the historian Zhang Kaiyuan as a pioneer of a new research perspective. Contents: 1. Heranführung an die Thematik,1.1 Zur Fragestellung, 1.2 Methodologische Erwägungen, 1.3 Wissenschaftliche Relevanz des Themas, 1.4 Forschungsstand, 1.5 Vorgehensweise, 1.6 Formales, 2. Christentum in China seit dem 17. Jahrhundert – ein missionsgeschichtlicher Überblick, 3. Politische, ideengeschichtliche und kirchengeschichtliche Kontexte, 3.1 Diskurse über Modernisierung, Kultur und Identität 3.2 Kontextuelle Parameter zur Wahrnehmung des Christentums in China, 3.3 Geschichtstheoretische Debatten zur Funktion der Historiographie, 4. Historiographie des Christentums in China, 4.1 Ansätze der Republikzeit: Diskursmuster Liang Qichaos, Hu Shis und Chen Yuans, 4.2 Historiographie seit den 1980er Jahren am Beispiel der Forschungsdiskussion in Jindaishi yanjiu, Lishi yanjiu und Zhongguoshi yanjiu 5. Schlussfolgerungen: Argumentative Traditionslinien der Historiographie des Christentums in China, 5.1 Diskursentwicklung und -kontinuitäten, 5.2 Kanon und Zensur, 5.3 Perspektivwechsel vs. Paradigma, 5.4 Reflektion und Ausblick, 6. Anhang, 7. Literaturverzeichnis, 7.1 Primärliteratur, 7.2 Sekundärliteratur, 7.3 Internet-Datenbanken
http://www.amazon.com/gp/product/3805006241/?tag=2022091-20
journalist philosopher politician translator reformist poet
Qichao Liang, was born in 1873 in Xinhui, Guangdong Province, China.
Liang passed the Xiucai degree provincial examination at the age of 11. In 1884, he undertook the arduous task of studying for the traditional governmental exams. At the age of 16, he passed the Juren second level provincial exams and was the youngest successful candidate at that time. In 1890, Liang failed in his Jinshi degree national examinations in Beijing and never earned a higher degree. In 1895, Liang went to the capital Beijing for the national examination but he failed it.
Liang was a great politician who contributed to the development of democratic thoughts in China. As an advocate of constitutional monarchy, Liang was unhappy with the governance of the Qing Government and wanted to change the status quo in China. He organized reforms with Kang Youwei by putting their ideas on paper and sending them to Emperor Guangxu.
In 1898, the Conservative Coup ended all reforms and exiled Liang to Japan, where he stayed for the next fourteen years of his life.In Japan, he continued to actively advocate democratic notions and reforms by using his writings to raise support for the reformers’ cause among overseas Chinese and foreign governments. He continued to emphasize the importance of individualism, and to support the concept of a constitutional monarchy as opposed to the radical republicanism supported by the Tokyo-based Tongmeng Hui .
During the Boxer Rebellion, Liang was back in Canada, where he formed the "Save the Emperor Society". Liang, as a historian and a journalist, believed that both careers must have the same purpose and "moral commitment," as he proclaimed, "by examining the past and revealing the future, I will show the path of progress to the people of the nation."
Thus, he founded his first newspaper, called the Qing Yi Bao, named after a student movement of the Han Dynasty. Liang produced a widely read biweekly journal called New Citizen, first published in Yokohama, Japan on February 8, 1902.
Liang shaped the ideas of democracy in China, using his writings as a medium to combine Western scientific methods with traditional Chinese historical studies.
In the late 1920s, Liang retired from politics and taught at the Tung-nan University in Shanghai and the Tsinghua Research Institute in Peking as a tutor. He founded Chiang-hsueh she (Chinese Lecture Association) and brought many intellectual figures to China, including Driesch and Tagore. Academically he was a renowned scholar of his time, introducing Western learning and ideology, and making extensive studies of ancient Chinese culture.
(This book selects the related content from Liang Qichao's...)
(Christianity was initially a “foreign religion” in China,...)
In his writings, he argued that China should protect the ancient teachings of Confucianism, but also learn from the successes of Western political life and not just Western technology.
He wrestled continuously with the problem of how to reform China without destroying what he took to be its cultural essence and without humiliating its people with cultural annihilation. Among Liang's formative political experiences was his participation in China's first student demonstration, in 1895.
Liang came to see "wealth and power" as the only salvation for a beleaguered China living under the threat of national extinction at the hands of Japan and the technologically advanced, rapacious Western powers. Liang and his generation of reform-minded scholars sought to understand the origins of China's dynastic weakness and to suggest remedies.Liang came to believe that the source of Western wealth and power lay in democracy. He held that the energy generated by popular participation in the political process was what drove any dynamic society forward.
In optimistically Confucian fashion, he avoided entirely the problem of possible conflict by assuming that the natural order of things was harmony between rulers and the ruled.
During this last decade of his life, he wrote many books documenting Chinese cultural history, Chinese literary history and historiography. He also had a strong interest in Buddhism and wrote numerous historical and political articles on its influence in China. Liang influenced many of his students in producing their own literary works. They included Xu Zhimo, renowned modern poet, and Wang Li, an accomplished poet and founder of Chinese linguistics as a modern discipline.
Confucius, Kato Hiroyuki, Hobbes, Rousseau, Locke, Hume, Bentham