Politics

This is the definitive book on the legal and fiscal framework for civil society organizations (CSOs) in China from earliest times to the present day. Civil Society in China traces the ways in which laws and regulations have shaped civil society over the 5,000 years of China’s history and looks at ways in which social and economic history have affected the legal changes that have occurred over the millennia.This book provides an historical and current analysis of the legal framework for civil society and citizen participation in China, focusing not merely on legal analysis, but also on the ways in which the legal framework influenced and was influenced in turn by social and economic developments. The principal emphasis is on ways in which the Chinese people—as opposed to high-ranking officials or cadres—have been able to play a part in the social and economic development of China through the associations in which they participateCivil Society in China sums up this rather complex journey through Chinese legal, social, and political history by assessing the ways in which social, economic, and legal system reforms in today’s China are bound to have an impact on civil society. The changes that have occurred in China’s civil society since the late 1980’s and, most especially, since the late 1990’s, are nothing short of remarkable. This volume is an essential guide for lawyers and scholars seeking an in depth understanding of social life in China written by one of its leading experts. —Oxford University Press

For analysts China presents a conundrum. It is clear that China has made rapid progress, and the landscape of the world is changing due to China’s unique position. Yet for decades, many have questioned this phenomenon, showing concern about cooked data, asset bubbles about to burst, and so on. Yet the Chinese economy has kept growing at a blistering pace, 9-10 per cent annually, and more at times, over a span of almost three decades.Analysing the last 30 years of reforms, this book helps us understand the Chinese growth success, the factors that made this possible, and the lessons that can be distilled from this experience for other developing countries. Arguing that traditional explanations are inadequate, the author applies the “development as transformation” thesis to provide answers to a wide range of questions: Why has China grown so rapidly over such a long time, and what are the country’s prospects in the future? Will it keep growing? Will it in the next few decades actually overtake the US as the largest economy in the world, as some observers have been forecasting, or will it implode as the many contradictions in the economy and society grind it to a halt? This is a unique book in that it is based on years of close interaction with the Chinese leadership, institutions, and society, as well as international organizations in the development community, when the author was posted in China.   —Oxford University Press

Is Confucianism a religion? If so, why do most Chinese think it isn’t? From ancient Confucian temples, to nineteenth-century archives, to the testimony of people interviewed by the author throughout China over a period of more than a decade, this book traces the birth and growth of the idea of Confucianism as a world religion.The book begins at Oxford, in the late nineteenth century, when Friedrich Max Müller and James Legge classified Confucianism as a world religion in the new discourse of “world religions” and the emerging discipline of comparative religion. Anna Sun shows how that decisive moment continues to influence the understanding of Confucianism in the contemporary world, not only in the West but also in China, where the politics of Confucianism have become important to the present regime in a time of transition. Contested histories of Confucianism are vital signs of social and political change.Sun also examines the revival of Confucianism in China today and the social significance of the ritual practice of Confucian temples. While the Chinese government turns to Confucianism to justify its political agenda, Confucian activists have started a movement to turn Confucianism into a religion. Confucianism as a world religion might have begun as a scholarly construction, but are we witnessing its transformation into a social and political reality?   —Princeton University Press

The Cold War seemingly ended in a decisive victory for the West. But now, Noah Feldman argues, we are entering an era of renewed global struggle: the era of Cool War. Just as the Cold War matched the planet’s reigning superpowers in a contest for geopolitical supremacy, so this new age will pit the United States against a rising China in a contest for dominance, alliances, and resources. Already visible in Asia, the conflict will extend to the Middle East (U.S.-backed Israel versus Chinese-backed Iran), Africa, and beyond.   Yet this Cool War differs fundamentally from the zero-sum showdowns of the past: The world’s major power and its leading challenger are economically interdependent to an unprecedented degree. Exports to the U.S. account for nearly a quarter of Chinese trade, while the Chinese government holds 8 percent of America’s outstanding debt. This positive-sum interdependence has profound implications for nations, corporations, and international institutions. It makes what looked to be a classic contest between two great powers into something much more complex, contradictory, and badly in need of the shrewd and carefully reasoned analysis that Feldman provides.  The U.S. and China may be divided by political culture and belief, but they are also bound together by mutual self-interest. Cool War makes the case for competitive cooperation as the only way forward that can preserve the peace and make winners out of both sides.   —Random House

How do we explain the surprising trajectory of the Chinese Communist revolution? Why has it taken such a different route from its Russian prototype? An answer, Elizabeth Perry suggests, lies in the Chinese Communists’ creative development and deployment of cultural resources – during their revolutionary rise to power and afterwards. Skillful “cultural positioning” and “cultural patronage,” on the part of Mao Zedong, his comrades and successors, helped to construct a polity in which a once alien Communist system came to be accepted as familiarly “Chinese.” Perry traces this process through a case study of the Anyuan coal mine, a place where Mao and other early leaders of the Chinese Communist Party mobilized an influential labor movement at the beginning of their revolution, and whose history later became a touchstone of “political correctness” in the People’s Republic of China. Once known as “China’s Little Moscow,” Anyuan came over time to symbolize a distinctively Chinese revolutionary tradition. Yet the meanings of that tradition remain highly contested, as contemporary Chinese debate their revolutionary past in search of a new political future.—University of California Press