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He thought this idea misleadingly framed Chinese learning as in opposition to Western learning. [21] In 1987, Zhang introduced the idea of "cultural view of comprehensive innovation". He proposed that “the Chinese nation is the main body of building a new socialist Chinese culture, and socialism is the guiding principle of China's new culture.
The manifesto makes recommendations for Chinese culture to accept scientific and technological advances, but more clearly lays out lessons for the West to learn. [17] The list includes five elements that, according to the manifesto, “the west must also learn from the East if it is to carry out its task as the world’s cultural leader.”
The eastward spread of Western learning (simplified Chinese: 西学东渐; traditional Chinese: 西學東漸) refers to the spread of Western technologies and ideologies in China since the late Ming dynasty, which is contrast with the westward spread of Eastern learning (simplified Chinese: 东学西传; traditional Chinese: 東學西傳) that introduced Chinese technologies and ideologies to ...
The Great Learning represented a key aspect of the Chinese curriculum and can be found in virtually all aspects of Chinese culture. The Great Learning within the Chinese curriculum acted as a "springboard" for further learning, "self cultivation and investigation of things." Through self-cultivation one can bring order and harmony to one's mind ...
Over the past decade, there has been an increase in the use of information and communications technologies (ICTs) in China.As the largest developing country in the world, China faces a severe digital divide, which exists not only between mainland China and the developed countries, but also among its own regions and social groups.
The Doubting Antiquity School's opinion and claims were not universally accepted by other schools in 1920s. Major critics of the Doubting Antiquity School were historians from the Historiography and Geography School (史地學派) of the National Central University in Nanjing and the academics associated with the academic journal Critical Review, or termed the Xueheng School.
In 1979, the Government of China began to reform and open up. After the stagnation of the Cultural Revolution, the cultural fever of the 1980s took off.After entering the 1980s, facing the reality of China's backward economic level and a huge gap with Hong Kong, Taiwan, and Western countries, the theory of total westernization once again emerged, directly impacting Chinese society's ...
Wang Hui. "Dangdai Zhongguo de Sixiang Zhuangkuang yu Xiandaixing Wenti" ["Contemporary Chinese Thought and the Question of Modernity"]. Tianya 5 (1997). Wang Hui, tr. Rebecca E. Karl. "Contemporary Chinese Thought and the Question of Modernity." Social Text 55: Intellectual Politics in Post-Tiananmen China (1998): pp. 9–44.