Download A Global Conceptual History of Asia, 1860-1940 by Hagen Schulz-Forberg PDF

By Hagen Schulz-Forberg

Participants to this quantity discover the altering techniques of the social and the industrial in the course of a interval of primary switch throughout Asia. They problem authorized reasons of ways Western wisdom unfold via Asia and express how flexible Asian intellectuals have been in introducing eu options and in mixing them with neighborhood traditions.

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As a general reaction to the binary logics of the Cold War, a string of Asian countries joined the Group of 77 (G77), or Non-Aligned Movement, in 1961, following the initiative of Yugoslav president Josip Tito. India, Singapore and Korea joined as members, China became an observing country. The role of the Non-Aligned Movement in Cold War history is currently being re-evaluated and shows how conceptualizations of society and economy were much more than a simple clash between the East and the West.

25 The names of the political associations, economic corporations and educational groups all had the same -hoe or -sa ending. The Independence Club itself, named as Dongnip hyeophoe, was a good example of such a voluntary association working for the realization of human rights by making voices heard and participating in social affairs. The political associations organized by peasants calling for socio-economic reforms under the leadership of Son Byeonghi, the head of the Donghak religion, in 1904 was named Jinbohoe (Progressive Assocation).

Guiding differences have for a long time influenced conceptualizations of modernity. Advanced–backward, civilized–barbarous, holy–profane, moral–immoral, developed–undeveloped (the latter is today often euphemistically referred to as ‘emerging’), etc. Different systems of guiding differences exist, however. 59 The theoretical claim of a global conceptual history is thus that temporal logics are also inherent in non-Western discourses of legitimacy, inclusion and exclusion and that, indeed, it seems to be the case that variations of temporal logics have moved into Asian concepts of society and economics through the appropriation of Western thought, for example in the case of social Darwinist ideas in the Arab discourse or through the movement from cyclical to linear temporal logics in Malaysia (see Chapter 5 and Chapter 6 by Makdisi and Pannu, respectively).

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