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The Origins of Buddhist Monastic Codes in China: An Annotated Translation and Study of the Chanyuan Qinggui (review)

The Origins of Buddhist Monastic Codes in China: An Annotated Translation and Study of the... What does ``theory'' mean in relation to men's studies in the Chinese cultural context? Does it suggest that to theorize is to bring truth and political engagement to the study of the male gender? And also, what motivates Louie to bring the notion of Chinese masculinity up to the level of ``theory''? What is the significance of generalizing or systematizing Chinese men at this moment while many poststructuralist-inflected academic studies have been striving to analyze Western culture non-systematically or in an anti-totalistic manner? Clearly, Louie's ``theory'' of Chinese masculinity is constructed under the hegemonic gaze of the Western model, even though ``theory'' does not have to be something that is produced only by and in the West. I do not suggest that Louie's theorizing of Chinese men has been done to satisfy the Western craving for some exotic, third-world, yet decipherable and digestible cultural product in the academic market. Without question, theory, as a form of knowledge enabling self-reflection and the assumption of self-reflexive responsibility, always assigns the highest importance to self-criticism, marking the ethical and political position from which one works so that such a position can be available for examination, and recognizing that knowledge constitutes power http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Philosophy East and West University of Hawai'I Press

The Origins of Buddhist Monastic Codes in China: An Annotated Translation and Study of the Chanyuan Qinggui (review)

Philosophy East and West , Volume 56 (3) – Jul 20, 2006

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Publisher
University of Hawai'I Press
Copyright
Copyright © 2006 University of Hawai'i Press.
ISSN
1529-1898
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Abstract

What does ``theory'' mean in relation to men's studies in the Chinese cultural context? Does it suggest that to theorize is to bring truth and political engagement to the study of the male gender? And also, what motivates Louie to bring the notion of Chinese masculinity up to the level of ``theory''? What is the significance of generalizing or systematizing Chinese men at this moment while many poststructuralist-inflected academic studies have been striving to analyze Western culture non-systematically or in an anti-totalistic manner? Clearly, Louie's ``theory'' of Chinese masculinity is constructed under the hegemonic gaze of the Western model, even though ``theory'' does not have to be something that is produced only by and in the West. I do not suggest that Louie's theorizing of Chinese men has been done to satisfy the Western craving for some exotic, third-world, yet decipherable and digestible cultural product in the academic market. Without question, theory, as a form of knowledge enabling self-reflection and the assumption of self-reflexive responsibility, always assigns the highest importance to self-criticism, marking the ethical and political position from which one works so that such a position can be available for examination, and recognizing that knowledge constitutes power

Journal

Philosophy East and WestUniversity of Hawai'I Press

Published: Jul 20, 2006

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