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Aśvaghoșa, Nāgārjuna, and ryadeva are among the most celebrated Indian patriarchs in Asian Buddhist traditions and modern Buddhist studies scholarship. Scholars agree that all three lived in first- to third-century C.E. India, so most studies have focused on locating them in ancient Indian history, religion, or society. To this end, they have used all available accounts of the Indian patriarchs’ lives—in Sanskrit, Tibetan, various Central Asian languages, and Chinese, produced over more than a millennium— and viewed them as bearing exclusively on ancient India. Of these sources, medieval Chinese hagiographies are by far the earliest and most abundant.
Conceiving the Indian Buddhist Patriarchs in China is the first attempt to situate the medieval Chinese hagiographies of Aśvaghoșa, Nāgārjuna, and ryadeva in the context of Chinese religion, culture, and society of the time. It examines these sources not as windows into ancient Indian history but as valuable records of medieval Chinese efforts to define models of Buddhist sanctity. It explores broader questions concerning Chinese conceptions of ancient Indian Buddhism and concerns about being Buddhist in latter-day China. By propagating the tales and texts of Aśvaghoșa, Nāgārjuna, and ryadeva, leaders of the Chinese sangha sought to demonstrate that the means and media of Indian Buddhist enlightenment were readily available in China and that local Chinese adepts could thereby rise to the ranks of the most exalted Buddhist saints across the Sino-Indian divide. Chinese authors also aimed to merge their own kingdom with the Buddhist heartland by demonstrating congruency between Indian and Chinese ideals of spiritual attainment. This volume shows, for the first time, how Chinese Buddhists adduced the patriarchs as evidence that Buddhist masters from ancient India had instantiated the same ideals, practices, and powers expected of all Chinese holy beings and that the expressly foreign religion of Buddhism was thus the best means to sainthood and salvation for latter-day China.
Rich in information and details about the inner world of medieval Chinese Buddhists, Conceiving the Indian Buddhist Patriarchs in China will be welcomed by scholars and students in the fields of Buddhist studies, religious studies, and China studies.
A Social History of Writing about Rites
To explore the historical connections between Confucianism and Chinese society, this book examines the social and cultural processes through which Confucian texts on family rituals were written, circulated, interpreted, and used as guides to action. Weddings, funerals, and ancestral rites were central features of Chinese culture; they gave drama to transitions in people's lives and conveyed conceptions of the hierarchy of society and the interdependency of the living and the dead. Patricia Ebrey's social history of Confucian texts shows much about how Chinese culture was created in a social setting, through the participation of people at all social levels. Books, like Chu Hsi's Family Rituals and its dozens of revisions, were important in forming ritual behavior in China because of the general respect for literature, the early spread of printing, and the absence of an ecclesiastic establishment authorized to rule on the acceptability of variations in ritual behavior. Ebrey shows how more and more of what people commonly did was approved in the liturgies and thus brought into the realm labeled Confucian.
Originally published in 1991.
The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Contested Histories and Contemporary Realities
Is Confucianism a religion? If so, why do most Chinese think it isn't? From ancient Confucian temples, to nineteenth-century archives, to the testimony of people interviewed by the author throughout China over a period of more than a decade, this book traces the birth and growth of the idea of Confucianism as a world religion.
The book begins at Oxford, in the late nineteenth century, when Friedrich Max Müller and James Legge classified Confucianism as a world religion in the new discourse of "world religions" and the emerging discipline of comparative religion. Anna Sun shows how that decisive moment continues to influence the understanding of Confucianism in the contemporary world, not only in the West but also in China, where the politics of Confucianism has become important to the present regime in a time of transition. Contested histories of Confucianism are vital signs of social and political change.
Sun also examines the revival of Confucianism in contemporary China and the social significance of the ritual practice of Confucian temples. While the Chinese government turns to Confucianism to justify its political agenda, Confucian activists have started a movement to turn Confucianism into a religion. Confucianism as a world religion might have begun as a scholarly construction, but are we witnessing its transformation into a social and political reality?
With historical analysis, extensive research, and thoughtful reflection, Confucianism as a World Religion will engage all those interested in religion and global politics at the beginning of the Chinese century.
Globalization and the Politics of Labor in China
One of the core assumptions of recent American foreign policy is that China's post-1978 policy of "reform and openness" will lead to political liberalization. This book challenges that assumption and the general relationship between economic liberalization and democratization. Moreover, it analyzes the effect of foreign direct investment (FDI) liberalization on Chinese labor politics.
Market reforms and increased integration with the global economy have brought about unprecedented economic growth and social change in China during the last quarter of a century. Contagious Capitalism contends that FDI liberalization played several roles in the process of China's reforms. First, it placed competitive pressure on the state sector to produce more efficiently, thus necessitating new labor practices. Second, it allowed difficult and politically sensitive labor reforms to be extended to other parts of the economy. Third, it caused a reformulation of one of the key ideological debates of reforming socialism: the relative importance of public industry. China's growing integration with the global economy through FDI led to a new focus of debate--away from the public vs. private industry dichotomy and toward a nationalist concern for the fate of Chinese industry.
In comparing China with other Eastern European and Asian economies, two important considerations come into play, the book argues: China's pattern of ownership diversification and China's mode of integration into the global economy. This book relates these two factors to the success of economic change without political liberalization and addresses the way FDI liberalization has affected relations between workers and the ruling Communist Party. Its conclusion: reform and openness in this context resulted in a strengthened Chinese state, a weakened civil society (especially labor), and a delay in political liberalization.
The Yellow River has long been viewed as a symbol of China's cultural and political development, its management traditionally held as a gauge of dynastic power. For centuries, the country's early rulers employed a defensive approach to the river by building dikes and diversion channels to protect fields and population centers from flooding. This situation changed dramatically after the Yuan (1260-1368) emperors constructed the Grand Canal, which linked the North China Plain and the capital at Beijing with the Yangtze Valley. One of the most ambitious imperial undertakings of any age, by the turn of the nineteenth century the water system had become a complex network of locks, spillways, and dikes stretching eight hundred kilometers from the mountains in western Henan to the Yellow Sea. Controlling the Dragon examines Yellow River engineering from two perspectives. The first looks at long-term efforts to manage the river starting in the early Ming dynasty, at the nature of the bureaucracy created to do the job, and finally focuses on two of the Confucian engineers who served successfully in the decade before the system was abandoned. In the second section, the author chronicles a series of dramatic floods in the 1840s and explores the way politics, environment, and technology interacted to undermine the state's commitment to the Yellow River control system.
Introducing radical counter-visions of race and slavery, and probing the legal and philosophical questions raised by indenture, The Coolie Speaks offers the first critical reading of a massive testimony case from Cuba in 1874. From this case, Yun traces the emergence of a "coolie narrative" that forms a counterpart to the "slave narrative." The written and oral testimonies of nearly 3,000 Chinese laborers in Cuba, who toiled alongside African slaves, offer a rare glimpse into the nature of bondage and the tortuous transition to freedom. Trapped in one of the last standing systems of slavery in the Americas, the Chinese described their hopes and struggles, and their unrelenting quest for freedom.
Yun argues that the testimonies from this case suggest radical critiques of the "contract" institution, the basis for free modern society. The example of Cuba, she suggests, constitutes the early experiment and forerunner of new contract slavery, in which the contract itself, taken to its extreme, was wielded as a most potent form of enslavement and complicity. Yun further considers the communal biography of a next-generation Afro-Chinese Cuban author and raises timely theoretical questions regarding race, diaspora, transnationalism, and globalization.
By the end of the nineteenth century, after a long period during which the weakness of China became ever more obvious, intellectuals began to go abroad for new ideas. What emerged was a musical genre that Liu Ching-chih terms "New Music." With no direct ties to traditional Chinese music, New Music reflects the compositional techniques and musical idioms of eighteenth-, nineteenth- and early twentieth–century European styles. Liu traces the genesis and development of New Music throughout the twentieth century, deftly examining the cultural, social, and political forces that shaped New Music and its uses by politicians and the government.
Protestant Missionaries in China, 1874-1917
Opium addiction in China during the closing decades of the Ch'ing dynasty afflicted all segments of society. From government officials to farmers, the population fell prey to the effects of the drug. Some provinces reported addiction rates as high as eighty percent.
With the birth of Chinese nationalism, reformers -- missionaries who had witnessed the effects of opium on Chinese society, students who had studied abroad and returned to their native land with broader perspectives, families who had lost all through the addiction of a loved one, doctors who had firsthand knowledge that opium use led only to death -- cried out against the drug.
Even though many were convinced that opium use had sapped the strength of China, ending the use of the drug was a complicated problem. Opium trade financed the colonial government of India, and imports amounted to many tons annually. Domestic poppies were also cultivated as source of income.
Kathleen Lodwick examines the intersecting efforts of Protestant missionaries, particularly medical doctors, who had long denounced opium use, the British Royal Commission on Opium, which was decidedly pro-opium, the U.S. Philippine Commission, which denounced not only the trade but the Chinese people, and the British officials who finally undertook the task of ending the importation of opium to China.
China kept few records on the amount of drug use or its effects. Missionary medical doctors conducted the first scientific survey on the effects of the drug, and their findings provided clear evidence of its perniciousness. Such evidence could not be ignored, whatever the fortunes involved, and missionaries conducted a campaign of education and awareness in China and abroad. As a result of their efforts, China and Britain entered into a treaty that called for all opium trade to cease by 1917, and both governments as well as the missionaries become immediately active toward that end. The suppression campaign was among the most successful of the late Ch'ing reforms.
Lodwick tells a fascinating story of imperial exploitation and of a strain of honest crusaders who sought to right some of the wrongs their own nation was perpetrating. This book represents a strong argument against legalization of addictive drugs, a topic being discussed today in the United States as a solution to the societal problems our own drug use has caused.
In a demonstration of the value of interdisciplinary, culture-based approaches, this collection of essays on "later" Chinese Buddhism takes us beyond the bedrock subjects of traditional Buddhist historiography--scriptures and commentaries, sectarian developments, lives of notable monks--to examine a wide range of extracanonical materials that illuminate cultural manifestations of Buddhism from the Song dynasty (960-1279) through the modern period. Straying from well-trodden paths, the authors often transgress the boundaries of their own disciplines: historians address architecture; art historians look to politics; a specialist in literature treats poetry that offers gendered insights into Buddhist lives. The broad-based cultural orientation of this volume is predicated on the recognition that art and religion are not closed systems requiring only minimal cross-indexing with other social or aesthetic phenomena but constituent elements in interlocking networks of practice and belief.
The Perspective of Global Modernity
The essays in this volume grew from a series of talks delivered in late 2010 as the Liang Qichao Memorial Lectures at the Academy of National Learning (Guoxue yuan) of Tsinghua University, Beijing. Offering critical perspectives on a number of ideological issues that have figured prominently in Chinese intellectual discourse since the beginning of the so-called “reform and opening” (gaige kaifang) in the late 1970s, these essays range widely in subject matter, from Marxist historiography to sociology and anthropology in China to guoxue/national studies. Together they are conceived as different windows into a basic problem: the deployment of culture and history in postrevolutionary Chinese thought. Dirlik touches on a number of themes, including the repudiation of the revolutionary past after 1978, which has led to a rise of cultural nationalism. He further places these developments within a global context, ultimately making a case methodologically for “worlding” China: bringing China into the world, and the world into China.