A Global Conceptual History of Asia, 1860–1940 (Perspectives by Hagen Schulz-Forberg

By Hagen Schulz-Forberg

Participants to this quantity discover the altering recommendations of the social and the commercial in the course of a interval of primary switch throughout Asia. They problem authorised reasons of the way Western wisdom unfold via Asia and exhibit how flexible Asian intellectuals have been in introducing ecu thoughts and in mixing them with neighborhood traditions.

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Extra resources for A Global Conceptual History of Asia, 1860–1940 (Perspectives in Economic and Social History)

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Guiding differences have for a long time influenced conceptualizations of modernity. Advanced–backward, civilized–barbarous, holy–profane, moral–immoral, developed–undeveloped (the latter is today often euphemistically referred to as ‘emerging’), etc. Different systems of guiding differences exist, however. 59 The theoretical claim of a global conceptual history is thus that temporal logics are also inherent in non-Western discourses of legitimacy, inclusion and exclusion and that, indeed, it seems to be the case that variations of temporal logics have moved into Asian concepts of society and economics through the appropriation of Western thought, for example in the case of social Darwinist ideas in the Arab discourse or through the movement from cyclical to linear temporal logics in Malaysia (see Chapter 5 and Chapter 6 by Makdisi and Pannu, respectively).

Enlightenment intellectuals contributing to the implementation of new words and concepts included Seo Jaepil, an enlightened intellectual who was educated in the United States and later became leader of the Independence Club, and Bak Eunsik and Sin Chaeho, who wrote many articles for the Korean enlightenment movement during the last decade of the nineteenth century and first decade of the twentieth century. The fact that the terms could be borrowed without Korean vernacular translation shows that a civilization based on a shared history in East Asia played a significant role in the translation and appropriation of Western concepts.

In Arab, the social and the economic had become part of a new Introduction 19 hegemonic vocabulary by around 1908, as Khuri-Makdisi explains (see Chapter 5, pp. 91–110). ). Indeed, Shibli Shumayyil, one of KhuriMakdisi’s protagonists, exemplifies the complexity of conceptual translation and appropriation. He played a key role in introducing the term ‘social’ (al-ijtima‘i ) into the Arab language. A graduate of a Protestant college and thus a polyglot, Shumayyil fused traditional Arab thought, represented by Ibn Khaldun, with the intellectual fashion of his time, the late nineteenth century.

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