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The myriad things stem from confusio...

Murthy, Viren.

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The myriad things stem from confusion: Nationalism, ontology and resistance in the philosophy of Zhang Taiyan.

紀錄類型:	書目-語言資料,印刷品 : Monograph/item
正題名/作者:	The myriad things stem from confusion: Nationalism, ontology and resistance in the philosophy of Zhang Taiyan./
作者:	Murthy, Viren.
面頁冊數:	428 p.
附註:	Adviser: Prasenjit Duara.
Contained By:	Dissertation Abstracts International68-02A.
標題:	Economics, History. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3252240

The myriad things stem from confusion: Nationalism, ontology and resistance in the philosophy of Zhang Taiyan.
Murthy, Viren.

The myriad things stem from confusion: Nationalism, ontology and resistance in the philosophy of Zhang Taiyan. - 428 p.

Adviser: Prasenjit Duara.

Thesis (Ph.D.)--The University of Chicago, 2007.

As Charlotte Furth noted long ago, Zhang Taiyan's work presents the modern interpreter with a type of puzzle, since he at once affirms modern revolution and also repeatedly draws on traditional texts. For the most part, secondary works on Zhang Taiyan (1869-1936) deal with the conundrums of his thought by focusing on his anti-Manchu revolutionary writings and trying to locate him clearly on one side of the axis dividing tradition-feudalism and modernity-capitalism. In particular, scholars constantly debated about whether, how, and, to what extent Zhang's thought represented the rising bourgeoisie as opposed to feudalism or the small peasantsSubjects--Topical Terms:

1017418
Economics, History.

The myriad things stem from confusion: Nationalism, ontology and resistance in the philosophy of Zhang Taiyan.
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245 1 4 $a The myriad things stem from confusion: Nationalism, ontology and resistance in the philosophy of Zhang Taiyan.
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500 $a Adviser: Prasenjit Duara.
500 $a Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: .
502 $a Thesis (Ph.D.)--The University of Chicago, 2007.
520 $a As Charlotte Furth noted long ago, Zhang Taiyan's work presents the modern interpreter with a type of puzzle, since he at once affirms modern revolution and also repeatedly draws on traditional texts. For the most part, secondary works on Zhang Taiyan (1869-1936) deal with the conundrums of his thought by focusing on his anti-Manchu revolutionary writings and trying to locate him clearly on one side of the axis dividing tradition-feudalism and modernity-capitalism. In particular, scholars constantly debated about whether, how, and, to what extent Zhang's thought represented the rising bourgeoisie as opposed to feudalism or the small peasants
520 $a The literature on Zhang Taiyan has increased our understanding of his life and clarified the meaning of his often obscure writings. However, scholars often take for granted the opposition between modernity and tradition and fail to highlight the extent to which capitalist modernity as a global phenomenon, institutionalized through the world-system of nation-states serves to reconstitute traditions as well as to produce ideological visions of modernity.
520 $a In this dissertation, I draw on Georg Lukacs' analysis of modern Western philosophy to develop a non-reductionist framework to analyze the relationship between structures of thought and the epistemological conditions of capitalism. I argue that Zhang follows the German idealists whom he read in Japanese translation, and ontologizes some of the key oppositions of capitalism in thought. He draws on this ontology to cultivate the subjective conditions for a revolutionary anti-Manchu nationalism, but unlike the German idealists, Zhang does not merely endorse such an ontology. Rather, he uses Buddhist categories and the theory of nothingness to negate the basic structure of capital in ontological form. Of course, since this negation stays at the level of thought, his critical gestures remain abstract and he is never able to translate his insights into political practice. Nonetheless, such a negation is extremely important since it enabled Zhang to be critical of many concepts, such as evolutionary history and statism, which became increasingly hegemonic in the years to come.
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