By Susan L. Glosser
On the sunrise of the 20th century, China's sovereignty used to be fragile at top. within the face of foreign strain and household upheaval, younger city radicals--desperate for reforms that will retailer their nation--clamored for switch, championing Western-inspired kinfolk reform and selling loose marriage selection and monetary and emotional independence. yet what got here to be referred to as the hot tradition circulation had the unwitting influence of fostering totalitarianism. during this wide-reaching, engrossing publication, Susan Glosser examines how the hyperlink among relations order and nationwide salvation affected state-building and explores its lasting effects. Glosser successfully argues that the substitute of the authoritarian, patriarchal, constitution with an egalitarian, conjugal family members was once a fashion for the state to maintain an important components of its conventional tradition. Her finished examine indicates that during the top, family members reform lead the way for the chinese language Communist social gathering to set up a deeply intrusive kingdom that undermined the legitimacy of person rights.
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Extra info for Chinese Visions of Family and State, 1915-1953
60 In Republican and early Communist China, nation and state overlapped in a way that is not immediately apparent to us. Chinese reformers believed that the nation needed a strong governmental apparatus in order to survive: without a strong state there would be no nation. In a fundamental sense, the nation was the state and the state was the nation. Loyalty to the nation entailed loyalty to the state because without the state, the nation would perish. The conﬂation of nation and state explains how the state managed to grow even as government collapsed.
30 A close examination of family-reform rhetoric reveals that New Culture radicals shared much with earlier advocates of self-strengthening, like Liang Qichao. Although the reformed family that New Culture radicals proposed represented a radical break from traditional ideals, they built their rationale for change upon the ancient foundations of Chinese political culture that linked family and state order. New Culture participants were iconoclastic in their rejection of the joint family ideal but remained traditional in their conception of state-society relations: a stable and strong society depended on a properly ordered family.
The two probably knew many of the men who contributed to and edited the literary and reform publications that appeared in the last years of the New Culture Movement. As students on the Beijing University campus, they could not help but be familiar with New Youth and the ideas it popularized—among them, Marxism, anarchism, and family reform. While publishing Family Research, Luo and Yi lived and worked in the Taidong Press building, where their magazine was printed. The ﬁrst ﬂoor housed the printing presses, and the second and third ﬂoors served as ofﬁces and dormitories for Taidong editors.
Chinese Visions of Family and State, 1915-1953 by Susan L. Glosser