• Books: Bury the Chains by Adam Hochschild, Endless War: Hidden Functions of the "war on terror" by David Keen, Capital Vol. 1, Tin Drum by Günter Grass, What is Islam? by Shahab Ahmed, Desiring Arabs by Joseph Massad, Spies, Soldiers and Statesmen by Hazem Kandil, La Condition Humaine by André Malraux, Of Mice and Men by John Steinbeck, Imagined Community by Benedict Anderson, Culture and Imperialism by Edward Said, The Wretched of the Earth by Frantz Fanon, The Richness of Life by Stephen Jay Gould, Children of the Alley by Naguib Mahfouz, The Mass Psychology of Fascism by Wilhelm Reich, Brave New World by Aldous Huxley, 1984 by George Orwell, Noli me Tangere by José Rizal, Age of Extremes by Eric Hobsbawm, ذهنية التحريم لصادق جلال العظم, Karl Marx by Francis Wheen, وليمة لأعشاب البحر لحيدر حيدر, Candide by Voltaire, النزعات المادية في الفلسفة العربية الإسلامية لحسين مروة, Listen Little Man by Wilhelm Reich ..
  • Films: Alexanderplatz by Rainer Fassbinder, Clockwork Orange, Apocalypse Now, The Battle of Algiers, films by P. P. Passolini, Persepolis, Midnight Express, 1984, Papillion, Gangs of New York, Sophie Scholl, Life of Brian, Ivan the Terrble, Battleship Potemkine ...

Sunday, March 06, 2016

A revival of competing beliefs has polarized Chinese society

[the full article requires free registration]

"Chinese society is apparently rediscovering, or at least re-prioritizing, its moral and ideological cravings. Over the past several years, ideological forces and divisions have moved back to the center of Chinese political and social life, and ideological tensions among Chinese elite are now arguably higher than at any point since the immediate aftermath of the 1989 protests. The image of a “post-ideological” China has become increasingly outdated.

In China today, the signs of an ideological revival are everywhere. Most visibly, a number of icons, long thought dead, have made prominent and in some cases highly successful resurrections in national political rhetoric.

 In fact, one could just as plausibly argue that the party has played a reactive role, rather than a proactive one: its ideological campaigns to revive figures such as Mao and Confucius reflect intellectual and cultural currents that have rapidly gained force among highly educated Chinese over the past five to seven years. 

The two most significant Chinese intellectual developments since the late 1990s are probably the rise of a powerful “New Left” and the reemergence of a disorganized but increasingly influential neo-Confucian movement. The New Left combines nationalist sentiments — as a January 2010 editorial in the Global Times declared, “we do not want to become a Western intellectual colony” — and widespread dissatisfaction with economic inequality into a potent call for a “reconstruction of socialism,” one that would both reinstate many of the planned economy policies of the 1980s, and further strengthen ideological control over the Internet and media.

Neo-Confucian figures, on the other hand, generally support both the revival of Confucian ethics such as filial piety and the reinstatement of certain traditional political institutions, particularly the civil service examinations.

More recently, these movements have shown signs of convergence. Neo-Confucianism appears to be latching on to New Leftism, and not without reciprocity from the leftist camp.

An oft-quoted 2015 paper by Harvard and MIT researchers, for example, found that Chinese Internet users have largely coalesced around two poles: a “Leftist-Confucian” pole that advocates an expansive socialist state, limited civil rights, aggressive foreign policy, and some rehabilitation of traditional culture; and a “Western liberal” — or “rightist,” if one prefers that term — pole that supports free market principles, constitutional democracy, civil rights...

At the moment, it’s profoundly uncertain which side — liberals, leftists, or cultural conservatives — will eventually gain the upper hand in these ideological wars. If one side does emerge on top, the government may find itself forced, or at least strongly incentivized, to seek sociopolitical legitimacy via redistributionist policies, civil rights reform, or perhaps a full-scale swing towards some reconstructed notion of traditional cultural values. 

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