This successor volume to China beyond the Headlines takes the reader even farther beyond the "front stage" to explore a China few Westerners have seen. The contributors argue that the great gap between what specialists understand and the general public believes has led to distorted and potentially dangerous misunderstandings of the most powerful emerging player on the global stage. Seeking to bridge that gap, a group of prominent scholars, journalists, and activists challenge readers to move past the typical images of China presented by the media and to think about the common problems shared by China and the United States. In an entirely new set of essays, they explore such critical issues as environmental degradation, nationalism, unemployment, film and literature, news reporting, the Internet, sex tourism, and the costs of the economic boom to vividly portray the complexity of life in contemporary China and how surprisingly often it speaks to the American experience. Contributions by: Bei Dao, Susan D. Blum, Timothy Cheek, Martin Fackler, John Gittings, Howard Goldblatt, Peter Hays Gries, Sandra Teresa Hyde, Lionel M. Jensen, Tong Lam, Sylvia Li-chun Lin, Jonathan Noble, Tim Oakes, David Ownby, Judith Shapiro, Timothy B. Weston, and Xiao Qiang

This successor volume to China beyond the Headlines takes the reader even farther beyond the "front stage" to explore a China few Westerners have seen. The contributors argue that the great gap between what specialists understand and the general public believes has led to distorted and potentially dangerous misunderstandings of the most powerful emerging player on the global stage. Seeking to bridge that gap, a group of prominent scholars, journalists, and activists challenge readers to move past the typical images of China presented by the media and to think about the common problems shared by China and the United States. In an entirely new set of essays, they explore such critical issues as environmental degradation, nationalism, unemployment, film and literature, news reporting, the Internet, sex tourism, and the costs of the economic boom to vividly portray the complexity of life in contemporary China and how surprisingly often it speaks to the American experience. Contributions by: Bei Dao, Susan D. Blum, Timothy Cheek, Martin Fackler, John Gittings, Howard Goldblatt, Peter Hays Gries, Sandra Teresa Hyde, Lionel M. Jensen, Tong Lam, Sylvia Li-chun Lin, Jonathan Noble, Tim Oakes, David Ownby, Judith Shapiro, Timothy B. Weston, and Xiao Qiang

The sacred landscape of imperial China was dotted with Buddhist monasteries, Daoist temples, shrines to local deities, and the altars of the mandarinate. Prominent among the official shrines were the temples in every capital throughout the empire devoted to the veneration of Confucius. Twice a year members of the educated elite and officials in each area gathered to offer sacrifices to Confucius, his disciples, and the major scholars of the Confucian tradition.

The worship of Confucius is one of the least understood aspects of Confucianism, even though the temple and the cult were highly visible signs of Confucianism's existence in imperial China. To many modern observers of traditional China, the temple cult is difficult to reconcile with the image of Confucianism as an ethical, humanistic, rational philosophy. The nine essays in this book are an attempt to recover the meaning and significance of the religious side of Confucianism. Among other subjects, the authors analyze the social, cultural, and political meaning attached to the cult; its history; the legends, images, and rituals associated with the worship of Confucius; the power of the descendants of Confucius, the main temple in the birthplace of Confucius; and the contemporary fate of temples to Confucius.

In the third volume of this popular series, leading experts provide fascinating and unexpected insights into critical issues of culture, economy, politics, and society in today's China. This world, outside the reach of state control and either misunderstood or unreported in Western media, gains clarity and dimension from the fresh insights of a prominent group of activists, investigative journalists, lawyers, scholars, and travelers, who share a common interest in lessening the profound information gap between China and the rest of the world. In sixteen new essays, they address such key topics as civil society, consumerism, environmental adversity, ethnic tension, the Internet, legal reform, new media and social networking, nationalist tourism, sex and popular culture, as well the costs of urban gigantism to portray the complexity of life in contemporary China-and how, increasingly, it speaks to the everyday experience of Americans. Contributions by: David Bandurski, Susan D. Blum, Timothy Cheek, Gady Epstein, Andrew S. Erickson, Lionel M. Jensen, John Kamm, Wenquing Kang, Katherine Palmer Kaup, Travis Klingberg, Orion A. Lewis, Benjamin L. Liebman, Jonathan S. Noble, Tim Oakes, Jessica C. Teets, Alex L. Wang, and Timothy B. Weston.

This 1750 text, written by a Catholic missionary in Tonkin, is the earliest known systematic first-hand account of Vietnamese religious practice, including chapters on Confucianism, Buddhism, the worship of spirits, magicians, fortune tellers and diviners, and Christianity in the region. It was recently discovered in a Paris archive and will be of interest to a broad array of scholars. Includes a facsimile of the original manuscript.

Could it be that the familiar and beloved figure of Confucius was invented by Jesuit priests? In Manufacturing Confucianism, Lionel M. Jensen reveals this very fact, demonstrating how sixteenth- and seventeenth-century Western missionaries used translations of the ancient ru tradition to invent the presumably historical figure who has since been globally celebrated as philosopher, prophet, statesman, wise man, and saint. Tracing the history of the Jesuits’ invention of Confucius and of themselves as native defenders of Confucius’s teaching, Jensen reconstructs the cultural consequences of the encounter between the West and China. For the West, a principal outcome of this encounter was the reconciliation of empirical investigation and theology on the eve of the scientific revolution. Jensen also explains how Chinese intellectuals in the early twentieth century fashioned a new cosmopolitan Chinese culture through reliance on the Jesuits’ Confucius and Confucianism. Challenging both previous scholarship and widespread belief, Jensen uses European letters and memoirs, Christian histories and catechisms written in Chinese, translations and commentaries on the Sishu, and a Latin summary of Chinese culture known as the Confucius Sinarum Philosophus to argue that the national self-consciousness of Europe and China was bred from a cultural ecumenism wherein both were equal contributors.

Could it be that the familiar and beloved figure of Confucius was invented by Jesuit priests? In Manufacturing Confucianism, Lionel M. Jensen reveals this very fact, demonstrating how sixteenth- and seventeenth-century Western missionaries used translations of the ancient ru tradition to invent the presumably historical figure who has since been globally celebrated as philosopher, prophet, statesman, wise man, and saint. Tracing the history of the Jesuits' invention of Confucius and of themselves as native defenders of Confucius's teaching, Jensen reconstructs the cultural consequences of the encounter between the West and China. For the West, a principal outcome of this encounter was the reconciliation of empirical investigation and theology on the eve of the scientific revolution. Jensen also explains how Chinese intellectuals in the early twentieth century fashioned a new cosmopolitan Chinese culture through reliance on the Jesuits' Confucius and Confucianism. Challenging both previous scholarship and widespread belief, Jensen uses European letters and memoirs, Christian histories and catechisms written in Chinese, translations and commentaries on the Sishu, and a Latin summary of Chinese culture known as the Confucius Sinarum Philosophus to argue that the national self-consciousness of Europe and China was bred from a cultural ecumenism wherein both were equal contributors.