Politics

From the former New York Times Asia correspondent and author of China’s Second Continent, an incisive investigation of China’s ideological development as it becomes an ever more aggressive player in regional and global diplomacy.For many years after its reform and opening in 1978, China maintained an attitude of false modesty about its ambitions. That role, reports Howard French, has been set aside. China has asserted its place among the global heavyweights, revealing its plans for pan-Asian dominance by building its navy, increasing territorial claims to areas like the South China Sea, and diplomatically bullying smaller players. Underlying this attitude is a strain of thinking that casts China’s present-day actions in decidedly historical terms, as the path to restoring the dynastic glory of the past. If we understand how that historical identity relates to current actions, in ways ideological, philosophical, and even legal, we can learn to forecast just what kind of global power China stands to become–and to interact wisely with a future peer.Steeped in deeply researched history as well as on-the-ground reporting, this is French at his revelatory best. —Penguin Random House{chop}

In this groundbreaking and authoritative study, Chloë Starr explores key writings of Chinese Christian intellectuals, from philosophical dialogues of the late imperial era to micro-blogs of pastors in the 21st century. Through a series of close textual readings, she sheds new light on such central issues in Chinese theology as Christian identity and the evolving question of how Christians should relate to society and state.Reading these texts in their socio-political and traditional literary contexts, Starr opens a new conversation about the nature of Chinese theology and the challenge it offers to a broad understanding of how theology is created and contextualized. Concentrating on those theologians who have engaged most actively with their cultural and political milieus, Starr argues throughout her readings, as she examines how Chinese literary traditions and reading patterns have shaped Chinese theology, that text is as important as context. —Yale University Press{chop}