This assumption is based on a number of problematic premises. On the one hand, there is
no unequivocal dependence of the socio-political system on transmitted cultural values, and …

“cosmopolitan world philosophy” after the experiences of World War I (1954, 106). As far as
the empirical aspect is concerned, Alfred Weber's notion of a “synchronistic world epoch” …

China's modernisation did not represent a “natural” process, ie a process that would be
defined merely by the internal dynamics of the autochthonous development of Chinese …

In this paper, I intend to consider not just the concept of “breakthrough” as a crucial step on
the path of development to Chinese higher civilization, but also the problem of reaching a …

Starting from the late nineteenth century, one can observe an increasing influence of
concepts related to the idea of 'society'in China. In this period, ideas of 'society'and 'the …

Did Chinese society in fact experience an era that can be called feudal? If it did, which
period was that and what form did it take? If it did not, then what sort of logical development …

In the study of intellectual history and society today, no concern is more central than that with
the relation between the self and the group. Worry about the rootless or anomic individual …

IMPORTANT as is the culture and social thought of ancient China as part of China's own
intellectual and cultural heritage and as a component of comparative culture, it is functioning …

When writing on modern Chinese conservatism one of the first challenges is to reflect upon
what it means to do that. Can we take Chinese conservatism as our theme just like that …

If we consider the unfolding debate on the Axial Age, there is no reason to disagree with Jan
Assmann's suggestion (in this volume) that the interest now seems to focus more on the …