J. Gobineau, Wagner, China and the emergence of the 'yellow threat

The article deals with the views of J.Gobineau of China and the term of the 'Yellow Threat'. Gobineau denied the progress and the social equality and considered China the most sociable community of the world and at the same time developed the concept of the 'Yellow Threat'. Being the logical pessimist, he considered that the major conflict of the XX century will be the conflict between the white and the yellow races. After his death, the views of Gobineau were adopted by R.Wagner's and spread across kaiser Germany. They were also adopted by the imperial Japan, followed by Konoe Atsumaro and Mori Ogai. Despite the attention of Gobineau to the problems of China, his views didn't spread across China

"Nonclassical turn" in utopianism (the beginning of the 20^th century): History, historiography, methodology

© by the authors. The importance of the article is determined by "deficiency of projection" observed in the field of political ideology. Moreover, the available data (including in social and humanitarian technologies) don't have a goal of being implemented in practice. The article examines «nonclassical turn» in utopianism at the beginning of the 20th century, when the nature of the utopian ideal was altered and the transcendental ideal of classical utopia was replaced by an immanent ideal of nonclassical utopia that essentially advanced the social development of mankind. Our research is based on the historical method and the article shows that utopian texts are varieties of historical sources which can reveal the features of public consciousness of certain historical periods. The data presented can be useful for political scientists, sociologists and historians who deal with the problems of the evolution of public consciousness and the perception of social time

Nikolai Katanov in China: Unpublished travel diaries

© 2014 Bylye Gody. The article summarizes the results of Xinjiang expedition by N.F. Katanov, conducted in 1889-1892 by order of the Russian Academy of Sciences. The core materials and undifferentiated diaries remained unpublished and are deposited in the National Archives of the Republic of Tatarstan. N.F. Katanov's data in the National Archives of the Republic of Tatarstan (Fund 969) includes 551 files, covering the period of 1878 - 1919. We are talking about three documents: - Fund 969, Inv. 1, d. 10: Journey to Siberia, Dzungaria and East Turkestan, committed in 1890 (241 pages); - F. 969, Inv. 1, d. 11: Trip to the Seven Rivers and Tarbagatai, 1891 (558 p.) - F. 969, Inv. 1, d. 76: Travel to Central Asia, Western China (Turfan) and Mongolia (487 p.). N.F. Katanov travelled across the territory of Qing China several times. In 1890 he visited eight Chinese centers - Hotan, Kashgar, Aksu, Kuchar, Karakash, Baya, Lo-gucheng and Turpan, the language and folklore of the Turkic peoples of Eastern Turkestan were of his primarily concern. Then he visited mainly Seven Rivers (Zhetysu), settled in Chuguchak, starting from May 13 to November 7, 1891, and in Chuguchak (where he settled from May 13 to November 7). Since November 8, 1891 to March 7, 1892, he visited Xinjiang, where he lived mainly in Hami. Then he went to Kulja, and returned to the Russian Empire in May 1892, staying within the China territory 18 months in total

Global utopias of H. G. Wells and Kang Youwei: Comparative confrontation

© the author(s). The existing studies conducted in the field of social ideals are characterised by the Eurocentric approach. The aim of the given paper is to analyse two varieties of social ideal created in China and Great Britain at the beginning of the XXth century, which share a number of common peculiarities. The first one was offered by a British socialist, a member of the Fabian society-Herbert George Wells (1866-1946), the second was created by a famous Chinese thinker, a reformer and a representative of modern Neo-Confucianism-Kang Youwei (1858-1927). The research is based on the comparative method with the application of the functional analysis. It allowed us to compare the social ideals created within two genetically non-related cultures. The article shows that both Wells and Kang Youwei were concerned with global world reorganization, however they come to different results. Wells offered the model of an elite and authoritative Utopia, whose citizens are exposed to selection and segregation according to the strict moral code based on Confucianism. Regulations and standards are carried out by a special organization, the Samurai Order, which is very similar to the "guards" of the Plato Republic or phylarhces in Thomas More's Utopia. Kang Youwei offered the model of absolute freedom and open society free from any social, intellectual, ethnic and gender barriers. Moreover, he considered hedonism as the key feature of the human nature. The article submissions may be useful for researchers dealing with social utopias, comparative philosophy and history of social thought of the XXth century

Confucian category of joy in works of Kang Youwei and Nobuya Hamada

The article examines various aspects of the understanding of joy in the Confucian doctrine. The common perception of joy in Chinese culture differs from its philosophical reflection, the standard of which is presented by Mencius. Formally based on the Neo-Confucian understanding, Kang Youwei (1858-1927) associated joy with cosmic challenges in his utopian doctrines, and gave hedonistic interpretations of it. The little-known Japanese thinker Nobuya Hamada, in his book "The Ideal World" (1922) presented a sociological interpretation, in a state of account, going back to the anthropology of Mencius. In addition presented Russian translation of the "Datong shu" (Kang Youwei's "The Book of Great Unity") and the final chapter of Nobuya Hamada "An Ideal World"

Confucian religion and education system in the Kang Youwei's Reform Plans (at the turn of the 19th-20th centuries)

© Medwell Journals, 2016.Ths study deals with the views of famous Chinese refomer and founder of modern neo-Confucianism-Kang Youwei (1858.1927) During the period of the 1890s and duing Hundred Days Reform Movement of 1898 he offered to the emperor the project of establishment the Confucian Chapel and giving to Confucianism the status of official religion. He put forward similar projects immediately after the revolution in 1911. At the same time, he did not separate the plans of establishing confucianism from the reforming of education system in China. Historical-genetic and comparative-historical methods were used in the research. The analysis of Kang Youwei's and his contemporaries' works shows that the refomer believed the backwardness of China and inability of the country to compete with the leading Western powers-especially the United States, Britain and Gemany comes from the low moral qualities of the chinese and the imperfection of education system. Reformation of confucianism on the model of the Christian church and the inclusion of its values in the education system will help to awake the spirit of the nation and to bring the reforms into action quickly. The contemporaries called hun "Martin Luther of Confucianism. "However, the power elites of the Qing dynasty turned down his projects as radical ones. In 1898-1913 Kang Youwei lived outside China. When he came back, politicians of Chinese Republic rejected the project of Confucian Chapel as being contraq to the ideals of republicanism and democracy; Kahn was perceived as a reactionary and consenrative. The study is of interest to researchers of Chinese ideology, religious and education idea

Master of philosophy, Vasiliy Vasilyev, and his mission to Beijing (1840-1850)

The major developments in the life of Vasiliy P. Vasilyev (Wassiljew) (1818-1900), a Russian academician-sinologist, as well as his works are quite familiar. However, further efforts need to be taken to research new archival documents concerning obscure pages of his life. In keeping with this, the authors of the article describe, for the first time in Russian historiography, Vasilyev's stint in Beijing from 1840 to 1850. He arrived there as a scholar of the Russian Ecclesiastical Mission. This part of Vasilyev's life and scholarly work was covered due to some newly found documents in the National Archives of Tatarstan. After he defended his dissertation on the Philosophy of Mongolian Buddhism in 1840, Vasilyev, Master of Philosophy, was invited to work at an opening Chair of the Tibetan language, Kazan University. Aiming to implement its intention, the Kazan University sent him to Beijing, with the support from the Ministry of Public Education and Ministry of Foreign Affairs. Apart from studying Tibetan and Sanskrit, he was charged with the difficult task to purchase books for the Academy of Sciences and the Kazan University, including Chinese and Manchurian works in history and geography. His work in Beijing was made harder due to a number of circumstances, particularly, the opposition between the clerical and secular members of the Russian Ecclesiastical Mission in Beijing. The conflict involving Vasilyev lasted throughout 1842-1844, which made him insist on returning to Russia. Vasilyev's detailed reports and other documents which possess certain assessments of his activities allow to judge how differently the top officials from the Ministry of Public Education and his own senior colleagues, academics from the Kazan University, appraised the scholarly outcome of his mission. The academic and research plans set before Vasilyev were fulfilled and overfulfilled by the young researcher. Among other things, he gathered a large collection of resources on the history of Buddhism in Central Asia and Far East

Typological features of Chinese culture in the Ming Dynasty (1398-1644)

The article deals with the typology of Chinese culture during the Ming Dynasty (1398-1644). Study of the cultural complex of this period is important because Chinese tradition, characterised by cultivation of a symbolic world view, had entered its final stage, but still had not yet been subject to conscious "conservation" by the authorities. In the Ming Dynasty, spiritual and artistic synthesis, cultivated by a symbolic world view, reached perfection but also showed signs of stagnation, which became determinative in the following centuries. The obliteration of symbolic reality and the replacement of a symbolic world view by a naturalistic one characterises the development of Chinsese cultural process in the Modern age. This study of symbolic reality is based on functionalistic methodology, which proposes that the roots of symbolism can be found in the premises of human activity, which correspond to the history of sociality as a set of moments of experience. The Universe in the Chinese tradition has organic integrity; a man is equal to the cosmic forces of heaven and earth and occupies a central place among them. Chinese behavioural norms operate according to specific limitations: every deed and action of the individual is evaluated in terms of etiquette and morality. Thus naturalism, vitalism, holism, humanism and ethical imperative form the philosophical and cultural foundations of the Chinese world view. From this it follows that a correlated - rather than a cause-and-effect - principle is typical of Chinese culture, capturing the relationship between phenomena, revealing their likeness or kinship. A condition of attribution to a particular type means belonging to the positive or negative sphere of being (yang-yin), to one or another archetype. From this follows the idea of transformation, providing a basis for further specialisation and complexity within the artistic experience

History and autocratic power: Vasily Zhukovsky as a mentor of the Tsesarevich Alexander

The article is devoted to consideration of pedagogical program developed by Vasily Zhukovsky for the education of the heir to the throne - the future Emperor Alexander II. Pedagogical views of Zhukovsky are inseparable from his political preferences and philosophical-historical ideas. Pedagogical system of Zhukovsky in general terms is based on the concept of I. Pestalozzi, but it was adopted to the individual elitist education. The main task of Vasily Zhukovsky was the education of a monarch who would be able to set himself practical challenges and successfully resolve them, while based on Christian morality. The military component of the training should be reduced to a minimum. The most important means of education were history, and the personal views of Zhukovsky, transmitted to the crown Prince, were based on historical concepts developed by Karamzin and Johann von Muller. Archival materials indicate that to a large extent the teacher has achieved its objectives. In the historical views of Muller Zhukovskiy mostly singled out the idea of history as a means of moral education and the rule of law, combined with an enlightened autocratic rule. Such projects were actually doing him a "loyal opposition" and led to the resignation from the court service

Elastic pppp and pˉp\bar pp scattering in the models of unitarized pomeron

Elastic scattering amplitudes dominated by the Pomeron singularity which obey the principal unitarity bounds at high energies are constructed and analyzed. Confronting the models of double and triple (at $t=0$) Pomeron pole (supplemented by some terms responsible for the low energy behaviour) with existing experimental data on $pp$ and $\bar pp$ total and differential cross sections at $\sqrt{s}\geq 5$ GeV and $|t|\leq 6$ GeV$^{2}$ we are able to tune the form of the Pomeron singularity. Actually the good agreement with those data is received for both models though the behaviour given by the dipole model is more preferable in some aspects. The predictions made for the LHC energy values display, however, the quite noticeable difference between the predictions of models at $t\approx -0.4$ GeV$^{2}$. Apparently the future results of TOTEM will be more conclusive to make a true choice.Comment: Revtex4, 8 pages, 5 figures. Text is improved, no changes in figures and conclusions. Version to be published in Phys. Rev.