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historiographical methods available, including global history. In a world in which even culture and the economy are constantly merging, how does one address the growing trend of integration in relation to the integrity of individual countries and specific cultural subjectivities? How does one incorporate Chinese

“unity of knowledge and action” [ zhixing yiti 知行一體] and the principle that “to know and not to transform this knowledge into action amounts to not knowing at all.” Because it was considered a typical example of “subjective idealism,” Wang Yangming’s work was subjected to strict censure in the early

Jingxi Liu

Translator Anja Bihler

excessive use of political power remained unresolved, and the highest political leader “acted more and more arbitrarily and subjectively, and increasingly put himself above the Central Committee of the [Chinese Communist] Party. The result was a steady weakening and even undermining of the principle of

Wang Bo (王博)

the self from others. In separating the self from others, one can understand the essence of existence and confirm one’s own independence and subjectivity. The eyes and the ears do not have the capacity for reflection, so they do not possess a “self” and do not have a sense of the distinction between

Translator Caterina Weber

known as “Western learning spreading eastward,” Chinese scholarship has long suffered from aphasia. Given the increasingly exposed internal ambiguities that inspire modernity, the subjective consciousness of non-Western countries in particular in the process of modernization has gradually intensified

Yanli Guo

’s feelings, thereby enhancing his or her prominence. First-person narration also intensified the subjectivity of emotional expression in works of fiction, easily conveying characters’ feelings and helping to develop their inner world through meticulous psychological descriptions. Moreover, first

Bruno Lessard

available and the images coming out of China today show that the tradition is thriving. If Wang Hui is right to claim that the “political subjectivity [ zhengzhi zhutixing ] of New China was established on the basis of the foundation of its own historical activity” (105), then one can add that future

Johannes Kaminski

shu 怒書] or “slanderous works” [ bang shu 謗書], which openly denounce social injustice. Dream , however, is balanced and merely exhibits a “bemoaning, but not angry” [ yuan er bu nu 怨而不怒] attitude. 17 Li and Lan meet this depoliticizing view with the charge of “bourgeois subjective idealism

Cao Feng (曹峰)

of the subjective question of practical rules in the realm of political ethics. The former wants to achieve knowledge of “determining facts” related to logical subjects, such as establishing designations, distinguishing similarity and difference, clarifying right and wrong, disputing true and false

Shuchen Xiang

through functional laws as the precondition for the liberation of the human mind and human subjectivity is a recurring point of emphasis in Cassirer’s entire oeuvre . For Cassirer, the European Renaissance liberated the human subject and the human mind from the “reactionary and restrictive element” 46