This book comprehensively explores the changes in the Chinese spiritual world from the perspective of transition and transformation. Chinese feeling, a brand-new concept corresponding to Chinese experience, refers to the vicissitudes that 1.3 billion Chinese people have been through in their spiritual worlds. The book discusses this concept together with Chinese experience, two aspects of the transformation of the Chinese mentality that resulted from the unprecedented social changes since 1978, and which have given this unique era historical meaning and cultural values. At the same time they offer a dual perspective for understanding this great social transition. Further, the book considers what will happen if we only focus on the “Chinese Experience” while neglecting the “Chinese Feeling”; the changes the Chinese people undergo when their desires, wishes and personalities have changed China; and how their emotionally charged social mentality follow ebbs and flows of the changing society. Lastly it asks what embarrassment and frustration the population will be faced with next after the tribulations their spiritual world has already been through.

中国人的价值观是基于中华民族几千年历史演化铸就而成，反映了中华民族在中国大地上的生命体验、观念思考和精神追求，因此必然带有中华民族特有的东方智慧和内涵。本书通过历史与现实的双重阐释，以生动的案例讲述中国正在坚持的社会主义核心价值体系，向世界展示独特的中国精神、中国价值、中国力量。

From the mid-1500s to December 1999, Macao was the longest-standing site of economic, religious and political contact between the Chinese and European worlds. Yet this surprising capacity for survival has resulted, ironically, form the very weakness of the Portuguese presence. In particular, since the foundation of Hong Kong (in 1840), Macao had depended on a creative use of its marginality - as a centre for gambling, for the coolie trade, the opium trade, the semi-clandestine gold trade and so on. As a rear window on China, Macao provides us with fascinating examples of marginality that allow us to study the limits of the systems that characterize the Chinese world.

I would like to talk about the first step for a meditator, a seeker. What is the first step? A thinker or a lover follow certain paths but a seeker has to travel on a totally different journey. For a seeker, what is the first step on the journey? The body is the first step for a seeker – but no attention or thought has been given to it. Not only at certain times, but for thousands of years, the body has been neglected. The neglect is of two kinds. Firstly, there are the indulgent people who have neglected the body. They have no experience of life other than eating, drinking and wearing clothes. They have neglected the body, misused it, foolishly wasted it – they have ruined their instrument, their veena. If a musical instrument – for example, a veena – is ruined, music cannot arise out of it. Music is an altogether different thing from the veena – music is one thing, the veena is another, but without the veena music cannot arise.

The research presented in this book explores the formation of the middle class in contemporary urban China. Including case studies on middle-class professionals living in Beijing, this book analyses how social and economic changes to Chinese society create a middle-class lifestyle and new forms of distinction with a particular focus on the social construction of identity. Looking through the lens of individuals’ perception of life trajectories and ideological taxonomies generated within the framework of post-Maoist China, the book uncovers the role that the Chinese middle-class play in a state-sponsored discourse and where the distinctions identifying the middle-class lifestyle produce inequality, transfer privilege, and disadvantage in contemporary urban China. It goes on to question hegemonic discourses on class, arguing that a middle-class identity is progressively constructed in urban China not only though consumption practices, but through the experience of non-individualistic activities in both the public and private spheres. Analyzing how social distinctions are performed contributes to the understanding of the Chinese middle-class pre-pandemic, as well as the continual challenges this social group shall face in the years to come. As such, this is a must read for those interested in the Chinese middle-class, Chinese politics, and gender studies.

"Deep China investigates the emotional and moral lives of the Chinese people as they adjust to the challenges of modernity. Sharing a medical anthropology and cultural psychiatry perspective, the contributors--Arthur Kleinman, Yunxiang Yan, Jing Jun, Sing Lee, Everett Zhang, Pan Tianshu, Wu Fei, and Guo Jinhua--explore the remaking of the moral person during China's profound social and economic transformation, unraveling the shifting practices and struggles of contemporary life."--Page 4 of cover.

Beyond hegemonic thoughts, the Post-Western sociology enables a new dialogue between East Asia (China, Japan, Korea) and Europe on common and local knowledge to consider theoretical continuities and discontinuities, to develop transnational methodological spaces, and co-produce creolized concepts. With this new paradigm in social sciences we introduce the multiplication of epistemic autonomies vis-à-vis Western hegemony and new theoretical assemblages between East-Asia and European sociologies. From this ecology of knowledge this groundbreaking contribution is to coproduce a post-Western space in a cross-pollination process where “Western” and “non-Western” knowledge do interact, articulated through cosmovisions, as well as to coproduce transnational fieldwork practices.

Julia Kristeva is one of the most influential French thinkers of the last century, best known for her work in linguistics, feminist theory and psychoanalysis. This is the first book to assess the relation of her work to politics and the political.

This book investigates the changes in ethnicity in contemporary China by examining the Yi in Liangshan. With a particular focus on cadres, a seemingly highly politicized group, this book tries to contribute to the discussion of ethnopolitics in China and the politicization of ethnicity. This study categorizes cadres into three generations and discovers that for the veteran echelon ethnicity is related to an emotional expression, for the second generation it is more about a political discourse and competitions, and for the third generation it takes the form of symbolic ethnicity that resonates in everyday life. Changing ethnicity of Yi is a miniature portrayal of the social development in China and demonstrates the interplay between ethnicity and ethnopolitics and how these interactions are expressed in people’s everyday life. The valuable context offered in this book for discussions about ethnicity in contemporary China will be of interest to China scholars, ethnologists, and political scientists.