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To form a truer portrait of Northeast Asian perspectives on
modernity, this book presents a broad range of analyses from
philosophical and political-philosophical scholars specializing in
the region. It considers the encounter between "Western" modernity
and "Eastern" tradition not as a simple clash of cultures, but as a
generative and hybridizing process of negotiation. It examines the
concrete manifestations of modernity in various intellectual and
political movements that attempted to radically restructure
Northeast Asian societies. And through these situated perspectives,
it rethinks and redefines the idea of "modernity" itself,
challenging and presenting alternatives to Western-centric thinking
on the topic. This book will be of particular interest to political
philosophers, political theorists, comparative philosophers,
regional specialists in East Asia, and all scholars grappling with
the perplexities of global "modernity."
Analyzing the multifaceted receptions of Machiavelli from early
modernity to the present history of Northeast Asia, this book
explores a better East-West dialogue through which Machiavelli's
political philosophy can be appropriated properly in Northeast
Asian practices. First, comparing the receptions of Machiavelli in
Europe with the early introduction of his texts in Northeast Asia,
it investigates what has been missing from the reception of his
ideas in Northeast Asia. Second, examining the imperative issues
which haven't been construed appropriately even in recent
reinterpretations of Machiavelli's political philosophy in
Northeast Asia, it searches for a direction of East-West dialogue
through which Machiavelli's political philosophy is not
inordinately contextualized within the sociopolitical demands of
Northeast Asian societies in accordance with time and place. Third,
given the continuing interest in Machiavelli's political realism,
it examines the different conjunctions of his political realism
with diverse traditional and contemporary political thinking in
Northeast Asia. This book will be attractive to scholars in
political philosophy, history, political theory, comparative
philosophy, and area studies focused on East Asia, as well as
scholars working in the field of comparative literature.
As a fascinating study of global justice in Asia, this book
presents a series of contributions reflecting upon the conditions
of a greater involvement of East Asian traditions of thought in the
debate on global justice. Including chapters on diverse issues such
as global social inequalities, human rights practice and the
functioning of international institutions, this book examines the
political cultures of East Asia in order to help political
theorists better appraise the distinctiveness of non-Western ideas
of justice. Confirming the persistence of a strong social ethos,
the contributions also demonstrate the long-lasting influence of
Buddhism, Taoism and Confucianism in shaping East Asian public
conceptions of justice. Bringing much needed non-Western voices to
the global justice debate, this book will appeal to students and
scholars of politics, law and philosophy, as well as activists
involved in the global justice movement.
This book analyzes the reception of Leo Strauss and his political
philosophy in Northeast Asia. By juxtaposing the central idea of
Strauss's political philosophy with the question of modernity, the
contributors explore the eclectic adaptations of Strauss in
Northeast Asian countries as a philosophical appropriation across
cultures. Examining how Strauss's philosophy was first introduced
in Northeast Asia, the book sheds light on the similarities and
differences in experiences, challenging the dominant approach which
attributes various receptions of Strauss in Northeast Asia solely
to sociopolitical circumstances. This book also seeks to move
beyond a China-centric approach to investigate the possible
transcultural appeals of Strauss's political philosophy by
exploring the cases of Japan and South Korea. Appealing to a wide
network of scholars and practitioners in East Asia engaged in
rethinking cultural particularities, this volume will be attractive
to upper-level undergraduate students, graduate students, and
advanced researchers in political philosophy, political theory, and
Asian politics.
As a fascinating study of global justice in Asia, this book
presents a series of contributions reflecting upon the conditions
of a greater involvement of East Asian traditions of thought in the
debate on global justice. Including chapters on diverse issues such
as global social inequalities, human rights practice and the
functioning of international institutions, this book examines the
political cultures of East Asia in order to help political
theorists better appraise the distinctiveness of non-Western ideas
of justice. Confirming the persistence of a strong social ethos,
the contributions also demonstrate the long-lasting influence of
Buddhism, Taoism and Confucianism in shaping East Asian public
conceptions of justice. Bringing much needed non-Western voices to
the global justice debate, this book will appeal to students and
scholars of politics, law and philosophy, as well as activists
involved in the global justice movement.
Contemporary East Asian societies are still struggling with complex
legacies of colonialism, war and domination. Years of Japanese
imperial occupation followed by the Cold War have entrenched
competing historical understandings of responsibility for past
crimes in Korea, China, Japan and elsewhere in the region. In this
context, even the impressive economic and cultural networks that
have developed over the past sixty years have failed to secure
peaceful coexistence and overcome lingering attitudes of distrust
and misunderstanding in the region. This book examines the
challenges of historical reconciliation in East Asia, and, in doing
so, calls for a reimagining of how we understand both historical
identity and responsibility. It suggests that by adopting a
'forward-looking' approach that eschews obsession with the past, in
favour of a reflective and deliberative engagement with history,
real progress can be made towards peaceful coexistence in East
Asia. With chapters that focus on select experiences from East
Asia, while simultaneously situating them within a wider
comparative perspective, the contributors to this volume focus on
the close relationship between reconciliation and 'inherited
responsibility' and reveal the contested nature of both concepts.
Finally, this volume suggests that historical reconciliation is
essential for strengthening mutual trust between the states and
people of East Asia, and suggests ways in which such divisive
legacies of conflict can be overcome. Providing both an overview of
the theoretical arguments surrounding reconciliation and inherited
responsibility, alongside examples of these concepts from across
East Asia, this book will be valuable to students and scholars
interested in Asian politics, Asian history and international
relations more broadly.
As rapid economic development brings increasing uncertainty in East
Asia, interest in a new version of republicanism, termed iscalled
neo-Roman republicanism, is growing across the region.
Conceptualized as liberty as non-domination, this new form of
republicanism has inspired not only Western but also East Asian
political theorists. However, neo-Roman republican ideas in
Northeast Asian countries continue to face serious conceptual and
political challenges, which scholarly literature on both
republicanism and on East Asian politics has largely failed to
confront. This book addresses these challenges by surveying the
latest theoretical contributions to the studies of republicanism in
Western countries and the latest interpretations of how
republicanism, including both communitarian republicanism and
neo-Roman republicanism, has been appropriated in countries in East
Asia. In particular, it deals with the key question of whether
liberty as non-domination can work in non-Western contexts where
the fundamental tenets of liberal democracy, such as moral
individualism and value pluralism, do not predominate. Across three
sections, the chapters first provide a conceptual overview of
republicanism as a global political theory, they then consider how
republicanism has historically been received, resisted, and
translated into East Asia., and Ffinally, they examine how
historically informed possibilities fit with the emergent needs of
contemporary Northeast Asian societies. Overall, the contributors
show that republicanism is an always-ongoing project, whose terms
must be interpreted and translated into the various communities
they inform. Normative considerations about whether or how
republicanism applies in East Asia cannot be divorced from
historical and empirical approaches which consider the various ways
in which republican ideals reflect the realities of life there.
Dealing with the issue of republicanism from a new, comparative
perspective, this book will have broad appeal to students and
scholars of Asian studies, comparative political theory, political
philosophy, sociology, and history.
As rapid economic development brings increasing uncertainty in East
Asia, interest in a new version of republicanism, termed iscalled
neo-Roman republicanism, is growing across the region.
Conceptualized as liberty as non-domination, this new form of
republicanism has inspired not only Western but also East Asian
political theorists. However, neo-Roman republican ideas in
Northeast Asian countries continue to face serious conceptual and
political challenges, which scholarly literature on both
republicanism and on East Asian politics has largely failed to
confront. This book addresses these challenges by surveying the
latest theoretical contributions to the studies of republicanism in
Western countries and the latest interpretations of how
republicanism, including both communitarian republicanism and
neo-Roman republicanism, has been appropriated in countries in East
Asia. In particular, it deals with the key question of whether
liberty as non-domination can work in non-Western contexts where
the fundamental tenets of liberal democracy, such as moral
individualism and value pluralism, do not predominate. Across three
sections, the chapters first provide a conceptual overview of
republicanism as a global political theory, they then consider how
republicanism has historically been received, resisted, and
translated into East Asia., and Ffinally, they examine how
historically informed possibilities fit with the emergent needs of
contemporary Northeast Asian societies. Overall, the contributors
show that republicanism is an always-ongoing project, whose terms
must be interpreted and translated into the various communities
they inform. Normative considerations about whether or how
republicanism applies in East Asia cannot be divorced from
historical and empirical approaches which consider the various ways
in which republican ideals reflect the realities of life there.
Dealing with the issue of republicanism from a new, comparative
perspective, this book will have broad appeal to students and
scholars of Asian studies, comparative political theory, political
philosophy, sociology, and history.
Contemporary East Asian societies are still struggling with complex
legacies of colonialism, war and domination. Years of Japanese
imperial occupation followed by the Cold War have entrenched
competing historical understandings of responsibility for past
crimes in Korea, China, Japan and elsewhere in the region. In this
context, even the impressive economic and cultural networks that
have developed over the past sixty years have failed to secure
peaceful coexistence and overcome lingering attitudes of distrust
and misunderstanding in the region. This book examines the
challenges of historical reconciliation in East Asia, and, in doing
so, calls for a reimagining of how we understand both historical
identity and responsibility. It suggests that by adopting a
'forward-looking' approach that eschews obsession with the past, in
favour of a reflective and deliberative engagement with history,
real progress can be made towards peaceful coexistence in East
Asia. With chapters that focus on select experiences from East
Asia, while simultaneously situating them within a wider
comparative perspective, the contributors to this volume focus on
the close relationship between reconciliation and 'inherited
responsibility' and reveal the contested nature of both concepts.
Finally, this volume suggests that historical reconciliation is
essential for strengthening mutual trust between the states and
people of East Asia, and suggests ways in which such divisive
legacies of conflict can be overcome. Providing both an overview of
the theoretical arguments surrounding reconciliation and inherited
responsibility, alongside examples of these concepts from across
East Asia, this book will be valuable to students and scholars
interested in Asian politics, Asian history and international
relations more broadly.
Current territorial disputes between the Northeast Asian countries
have stimulated a resurgence of bellicose nationalism, and threaten
to upset recent efforts to achieve regional cooperation and
economic integration in East Asia. Alongside this, debates over
pre-1945 Japanese wartime atrocities, aggravated by still
unresolved territorial disputes between Japan and its neighbours
have triggered diplomatic conflicts in Japanese-South Korean
relations, virulent anti-Japanese protests in China, and a dramatic
increase of right-wing nationalism in Japan. Many have perceived
these phenomena as inevitable corollaries, inasmuch as they regard
the Northeast Asian countries as historically homogeneous and
nationalistic states, and have begun to question the feasibility of
the post-Cold War efforts to replace nationalism with a moderate
version of civic solidarity. This book contributes to the debates
surrounding patriotism and nationalism in Northeast Asia, and
investigates the feasibility of non-ethnocentric patriotism in
countries across the region. In doing so, it highlights the
differences between Asian and Western concepts of republican
patriotism via theoretical discussions of the evolving discourses
on nationalism, patriotism, democracy and civic solidarity. The
chapters combine theoretical discussion with historical case
studies such as modern state building in late Qing Dynasty;
nineteenth century Japanese political thought; and the twentieth
century Korean independence movement. In turn, the contributors
explore the possibilities for republican patriotism in contemporary
Northeast Asia, with a focus on the Chinese term minzu, and the
possibilities it holds for an alternative configuration of national
identity in the age of globalization; Maruyama Masao's theories of
nationalism in Japan; the National Security Law in South Korea, and
the impact it has had on the country's political culture; and the
Taiwanese movement for self-governance. Patriotism in East Asia
will appeal to students and scholars of Asian politics, political
theory, Asian history and peace studies, as well as to those
interested in issues of nationalism.
Current territorial disputes between the Northeast Asian countries
have stimulated a resurgence of bellicose nationalism, and threaten
to upset recent efforts to achieve regional cooperation and
economic integration in East Asia. Alongside this, debates over
pre-1945 Japanese wartime atrocities, aggravated by still
unresolved territorial disputes between Japan and its neighbours
have triggered diplomatic conflicts in Japanese-South Korean
relations, virulent anti-Japanese protests in China, and a dramatic
increase of right-wing nationalism in Japan. Many have perceived
these phenomena as inevitable corollaries, inasmuch as they regard
the Northeast Asian countries as historically homogeneous and
nationalistic states, and have begun to question the feasibility of
the post-Cold War efforts to replace nationalism with a moderate
version of civic solidarity. This book contributes to the debates
surrounding patriotism and nationalism in Northeast Asia, and
investigates the feasibility of non-ethnocentric patriotism in
countries across the region. In doing so, it highlights the
differences between Asian and Western concepts of republican
patriotism via theoretical discussions of the evolving discourses
on nationalism, patriotism, democracy and civic solidarity. The
chapters combine theoretical discussion with historical case
studies such as modern state building in late Qing Dynasty;
nineteenth century Japanese political thought; and the twentieth
century Korean independence movement. In turn, the contributors
explore the possibilities for republican patriotism in contemporary
Northeast Asia, with a focus on the Chinese term minzu, and the
possibilities it holds for an alternative configuration of national
identity in the age of globalization; Maruyama Masao's theories of
nationalism in Japan; the National Security Law in South Korea, and
the impact it has had on the country's political culture; and the
Taiwanese movement for self-governance. Patriotism in East Asia
will appeal to students and scholars of Asian politics, political
theory, Asian history and peace studies, as well as to those
interested in issues of nationalism.
This book analyzes the reception of Leo Strauss and his political
philosophy in Northeast Asia. By juxtaposing the central idea of
Strauss's political philosophy with the question of modernity, the
contributors explore the eclectic adaptations of Strauss in
Northeast Asian countries as a philosophical appropriation across
cultures. Examining how Strauss's philosophy was first introduced
in Northeast Asia, the book sheds light on the similarities and
differences in experiences, challenging the dominant approach which
attributes various receptions of Strauss in Northeast Asia solely
to sociopolitical circumstances. This book also seeks to move
beyond a China-centric approach to investigate the possible
transcultural appeals of Strauss's political philosophy by
exploring the cases of Japan and South Korea. Appealing to a wide
network of scholars and practitioners in East Asia engaged in
rethinking cultural particularities, this volume will be attractive
to upper-level undergraduate students, graduate students, and
advanced researchers in political philosophy, political theory, and
Asian politics.
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