100 books like China from Empire to Nation-State

JaHyun Kim Haboush passed away in 2011 and was a leading historian of Korea. Her book, The Great East Asian War was published posthumously with the help of her husband, William Haboush’s editing. Although I do not work on Korea, I found this book extremely helpful in understanding the premodern roots of Korean nationalism. Haboush argues that Koreans began to get a sense of national identity when Toyotomi Hideyoshi invaded Korea in 1592-1598. She carefully shows how this sense of nation emerged by focusing on language and other symbolism. I teach this book in my East Asian History class and students find it both informative and enlightening. In some ways, it supplements Wang Hui’s discussion of early modernity in China.

This book has helped me think through the relationship between capitalism, modernity, and romantic anti-capitalist movements both in East Asia and beyond. The book deals with intellectual currents in interwar Japan, (the 1920s to 1945) and shows how conservative philosophers developed a theory to “overcome modernity.” These authors, many from the so-called Kyoto School, targeted the rampant consumer culture, the overturning of ethical relations, and other structural changes. However, Harootunian contends that such critiques did not grasp the fundamental dynamic of capitalism and its relation to such cultural shifts and consequently, such philosophers were “overcome by modernity.”  This means that such critics of modernity were incorporated into the Japanese fascist military complex, which itself claimed to confront capitalist modernity. At a time, when we see right-wing attempts to confront modernity around the world (Trump, Le Pen, Modi) this book remains extremely relevant.  

I am greatly impressed by the breadth and ambition of this book. It covers China, Japan, and India and is consequently truly transnational in scope. The book also attempts to relate intellectual history or the history of philosophy to problems that we face today, such as how we can transform our practices to that we can avoid environmental disasters. Duara argues that Asian traditions, given their stress on the interdependence between human beings and nature, might be able to help in this path. Duara’s book poses an important question, namely how to connect Asian intellectual history to concrete problems related to global capitalism. 

I found this book a creative addition to the books that attempt to find the origins of modernity in East Asia before contact with the West. Rather than looking at nationalism, Ikegami examines the individualism embedded in the ethics of the samurai. She then shows how starting with Toyotomi Hideyoshi’s ban on swords in the late sixteenth century and the eventual consolidation of the Tokugawa Shogunate in 1603, such individualism had to be curbed or transformed. From this perspective, early modernity in Japan was associated with the emergence of a centralized state that ruled out certain forms of spontaneous aggression, what Weber called the monopoly of violence. 

Most books on the history of Confucianism are dry and concentrated on the earliest period, during and soon after Confucius lived. I’m not saying Confucius himself wasn’t important, but the greatness of Tony Swain’s book is that it manages to be both fascinating and engaging, even occasionally snarky, while also bringing the story of Confucianism all the way up to the twenty-first century. If you want to think about Confucianism as something important today, it helps to understand the evolving ways the tradition has been lived throughout the centuries. 

This is a first book, covering Aiyar’s years in China as a political correspondent for the Indian Express and The Hindu. Because she is Indian, Aiyar’s perspective differs from Americans’ viewpoints, which drew me, as I’ve been to both India and China. Aiyar tracks the impact of rapid growth on her informants’ sense of self and place—and then compares China’s growth to India’s. It’s a fast-paced, lively book featuring lots of interaction between Aiyar and her students, their families, and other informants—a thoughtful portrait of a culture shifting from tradition into an unknowable future, written by a journalist constantly aware of the radical differences between Indian and “new Chinese” values and sensibilities.  

Working between cultures, as I do, I have been reading the Sinologist François Jullien for many years. I like how he traces the passage of an idea across cultures as they reveal tensions between the same and the different. The question Jullien poses with this book is, “Are universal values possible,” especially between the East and the West?

Although a common concept may exist, this does not mean a common meaning does. In my experience, we all communicate constantly, oscillating between understanding and misunderstanding, which is more so when cultural differences occur.

The once-read, never forgotten Wittgenstein statement: ‘The limits of my language mean the limits of my world,’ ever resonates–I believe language mediates all sensory experience, but often inadequately.

This book makes philosophy exciting again.

Julian Baggini has travelled the world to meet thinkers to find out how different philosophical traditions understand ethics, metaphysics, and reason. He sympathetically explains ideas that can seem unusual or surprising but he isn’t afraid to be critical in his observations.

I loved the way he uncovers the unique aspects of Indian, Chinese, Japanese, Islamic, and American thought, comparing the ways they deal with questions about God, science, how to be good and how to be content.

Above all, he shows that philosophy is impoverished if it is restricted to ‘western’ thought. 

The late and renowned sinologist Wm. Theodore de Bary first published his groundbreaking, two-volume Sources of Chinese Tradition in 1960, to such favorable reception that it prompted a second edition, updated to incorporate additional sources that reflect late twentieth-century considerations, including gender and sexuality.

Volume I offers invaluable sources on Early Classical Chinese philosophy. The select writings of Confucius, Mencius, Lao Tze, for example, are excellent source material for educators looking for primary source documents and readers of Chinese antiquity (to 1644) wishing to engage in independent reading and research.

This book was one of several in “Asia through Fiction,” an undergraduate course I took which changed the course of my life in more ways than one. Not only did I meet my future husband our last year of university, but we also lived in Taiwan and backpacked around Mainland China the following year. This text helped deepen our appreciation… show more.

This is the second book by Peter Hessler that I have read (River Town was the first). Having visited China several times since the 1980s, when the country was first open to visitors from the West to my more recent trips, I have seen so much change. What I like about this book is how Hessler, a reporter who has lived and taught English in China, tries to describe and explain these changes.