, and only through it can we see the true essence of ancient Chinese history.
The social production relationship based on the state system has the following characteristics.
First, this relationship and all actions generated by it were ever-present in history.
Second, this relationship exhibits
essential to modernization and transformation in the present. The dual nature of Confucianism serving both the traditional and the modern makes it possible for its beliefs, values, and practices to play an important part in renewing traditional virtues and informing new ways of living in the modern world
describe a young man, the present governor’s son, who dreams of a young girl coming to his room and becoming intimate with him. The girl says that she is the daughter of the previous governor who died young, and since she favors him, she goes to him. But these stories combine with the motif of rebirth; the
still be “the higher the level of government, the greater the need for meritocratic mechanisms for the selection and promotion of leaders.” When I present my book in mainland China, a typical reaction is that more political meritocracy is needed at lower levels of government, not just at higher levels
in order to facilitate Chinese language instruction as well as increased familiarity with Chinese cultural traditions. At present, they number over 300. In 2010, a 30-foot statue of Confucius mysteriously appeared adjacent to Tiananmen Square, only to disappear inexplicably a few months later. As
be successful since he carried forward the achievements of his remote ancestor, the Yellow Emperor; now I am succeeding my father in his undertaking, paying visits to feudal lords, paying back his kindness. The lords presented me with good bronze ware; I have made a ritual bronze vessel of it in
States, and the refugee problem in Germany were all regarded as the cumulative manifestation of the failures of neoliberal globalization.
This trend is present in the Chinese academic world as well and was made apparent by the challenges it posed in every social science discipline that used to be
, as 縣 (“township” or modern “county”) in Qi (齊, in present Shandong Province), as 還 or qiong (睘 “returning,” “circle,” “peripheral,” or “round-eyed stare”) in Yan (燕, Hebei Province), as (“enclosed place”) in Sanjin (三晉, now in southern Shanxi Province), 24 as xian (縣) in Qin 25 and in Chu. 26
. Both of them are abridged forms of the original novel, whose immense length and copious religious jargon present a significant challenge for general readers in the English-speaking world. Due to the translators’ different concerns and translation strategies, these two translations differ in many