Shao-yun Yang – författare

Shao-yun Yang challenges assumptions that the cultural and socioeconomic watershed of the Tang-Song transition (800–1127 CE) was marked by a xenophobic or nationalist hardening of ethnocultural boundaries in response to growing foreign threats. In that period, reinterpretations of Chineseness and its supposed antithesis, “barbarism,” were not straightforward products of political change but had their own developmental logic based in two interrelated intellectual shifts among the literati elite: the emergence of Confucian ideological and intellectual orthodoxy and the rise of neo-Confucian (daoxue) philosophy. New discourses emphasized the fluidity of the Chinese-barbarian dichotomy, subverting the centrality of cultural or ritual practices to Chinese identity and redefining the essence of Chinese civilization and its purported superiority. The key issues at stake concerned the acceptability of intellectual pluralism in a Chinese society and the importance of Confucian moral values to the integrity and continuity of the Chinese state. Through close reading of the contexts and changing geopolitical realities in which new interpretations of identity emerged, this intellectual history engages with ongoing debates over relevance of the concepts of culture, nation, and ethnicity to premodern China.

For about half a century, the Tang dynasty has held a reputation as the most ''cosmopolitan'' period in Chinese history, marked by unsurpassed openness to foreign peoples and cultures and active promotion of international trade. Heavily influenced by Western liberal ideals and contemporary China''s own self-fashioning efforts, this glamorous image of the Tang calls for some critical reexamination. This Element presents a broad and revisionist analysis of early Tang China''s relations with the rest of the Eurasian world and argues that idealizing the Tang as exceptionally “cosmopolitan” limits our ability to think both critically and globally about its actions and policies as an empire.

For about half a century, the Tang dynasty has held a reputation as the most ''cosmopolitan'' period in Chinese history, marked by unsurpassed openness to foreign peoples and cultures and active promotion of international trade. Heavily influenced by Western liberal ideals and contemporary China''s own self-fashioning efforts, this glamorous image of the Tang calls for some critical reexamination. This Element presents a broad and revisionist analysis of early Tang China''s relations with the rest of the Eurasian world and argues that idealizing the Tang as exceptionally “cosmopolitan” limits our ability to think both critically and globally about its actions and policies as an empire.

For about half a century, the Tang dynasty has held a reputation as the most 'cosmopolitan' period in Chinese history, marked by unsurpassed openness to foreign peoples and cultures and active promotion of international trade. Heavily influenced by Western liberal ideals and contemporary China's own self-fashioning efforts, this glamorous image of the Tang calls for some critical reexamination. This Element presents a broad and revisionist analysis of early Tang China's relations with the rest of the Eurasian world and argues that idealizing the Tang as exceptionally "cosmopolitan" limits our ability to think both critically and globally about its actions and policies as an empire.

In recent decades, the Tang dynasty (618-907) has acquired a reputation as the most 'cosmopolitan' period in Chinese history. The standard narrative also claims that this cosmopolitan openness faded after the An Lushan Rebellion of 755-763, to be replaced by xenophobic hostility toward all things foreign. This Element reassesses the cosmopolitanism-to-xenophobia narrative and presents a more empirically-grounded and nuanced interpretation of the Tang empire's foreign relations after 755.