As argued above, if we examine each "form of knowledge" within a modern historical context, it seems that we can see a sequentially transformational and coincident historical line that links the material, then the institutional, and then the cultural, while maintaining the sequential development of the linked trends from beginning to end. Even a summary of Lin Yusheng's hypothesis is a continuation of the "mind's" function orientation. This framework, however, must still answer the following question: In the process whereby "forms (...) of knowledge" become intimately connected with transformational events or time sequencing, do they appear in the form of a totalitarian theoretical model, or do they exert their influence in the form of the dispersed role of a discourse? More concretely, in the case of China: When the traditional "forms of knowledge" of modern Chinese intellectuals—for example, the methodology and behavior within the "thought discourses" of the Confucian School—faced the challenge of the West, did they use "a comprehensive theory" to undertake self-adjustment? Michel Foucault raised a query about the role of totalitarian discourse in saying: "At the beginning of any research I expressed a query about these long-established ‘unified’ models. Traditionally, according to these ‘unified’ models we differentiate infinite, repetitive and fecund territories within the discourse. Must we necessarily, on these ‘unities’ which actually are not unities, pile up yet another even more obscure and even more controversial ‘unitary’ model?". (shrink)

This book deals with the way in which certain "forms of knowledge" evolved in modern Chinese history and how they interacted with the mainstream intellectual and social environment. But the book is not merely about the serialization methodologies that have been used to produce history from the thought of historical personalities. First, the question of "epistemology" is set out: Does the development of "knowledge" coincide completely with the chronological serialization of historical facts? Alternatively, is it possible that the development of (...) "knowledge" itself merely derives its own meaning from within a comparatively self-sufficient and closed discourse, alienated from genuine serialization of historical facts? (shrink)

EDITOR’S ABSTRACTYang proposes to marry the many insights procured by New Qing History to the idea of “Hua-ization,” the alternative to the sinicization thesis, by internalizing the multidirectional blending of ethnic communities. This proposed third path would combine and integrate valuable insights from both the old Qing history and New Qing History schools.

The research concept of the "regionalization of Confucianism" has been extracted as an "ideal type." It can be summarized approximately under the dual aspects of premodern intellectuals as "using the Way to oppose power" and "using the Way to supplement power." At the same time, the process of the "regionalization of Confucian learning" was complete. This created positions for spatially mobile intellectuals both within the professional bureaucratic class and in the class of popular gentry scholars . Thus relief is provided (...) for the worrying situation of the split between the "transmission of the Way" and the "transmission of control" that has been a perplexing matter since pre-Qin times. (shrink)

Most scholars are fond of using the appellation "gentry scholar" as an allinclusive term for "intellectuals" in ancient China. In relation to the socially stipulated role of the "gentry-scholar" stratum there are currently many different theories worthy of consultation. The following two are fairly representative. One has its foundations in the explanation of the concept of modern Western intellectuals, which can be compared with the spiritual evolution of the "gentry-scholar" stratum, "reacting against power with the Way," stressing the transcendent side (...) of the "transmission of the Way," and basically leaving their link with the ideology of imperial power untouched upon. We have already explained this type of concept above. The second theory analyzes the functional evolution of the "gentry-scholar" stratum from the viewpoint of social differentiation. It holds that there has been a transformational process whereby the status of the "gentry scholar" has moved from that of a formal clan member or person of noble rank, to one emphasizing the art of the "Way." Following the perfection of the bureaucratic system, the "gentry scholar" emerged in the dual interactive roles of "popular officer" and "Confucian scholar" .36 This theory borrows from certain concepts in sociology that stress the functional evolutionary aspect of the intellectual and do not focus on the problem of the "gentry-scholar" stratum protecting its own "transmission of the Way" and manufacturing an ideology of imperial power. (shrink)

As stated above, the process of the regionalization of Confucianism was symbolically raising the banner of unofficial Confucian schools in a regionally dispersed situation. This resulted in a refreshing contrast to the unified characteristics of Han Confucianism. The consolidation of a position of united imperial authority during the Han had led to Confucian discourse becoming official ideology, with wandering Confucians being absorbed into the political center of gravity, and the use of a single authority to solve any given question. An (...) examination of this process from the viewpoint of spatial and geographical distribution, demonstrates that the process of transmission was from a "wider area" to a "single place" . During the Han the cultural focus was concentrated in northern regions such as Qi, Lu, Liang [this is the state Wei—Ed.], and Song. Their locations were mutually overlapping with the political centers of gravity. At the same time, the cultural focus was invariably in the regions where Confucian activities were most concentrated. This was coterminous with the territorial limitations of the domination of the Han. A question emerges therefrom: with the post-Han south-north cultural migration, did the mutual interaction between the political and cultural centers have a defining influence on the spatial composition of the stratum of Confucian scholars? (shrink)

If we are to correctly understand the evolutionary transmission of different models of Confucian learning as a historical discourse, we must make a careful analysis of the compositional foundations of this concept of "intellectual," which is the major theme in the discursive narrative.