Ting Guo is Assistant Professor of Cultural and Religious Studies, Chinese University of Hong Kong, focusing on religion, politics, and gender in transnational Asia. She also holds a status-only Assistant Professorship with Wycliffe College, University of Toronto and status-only Associate Membership with Toronto School of Theology.
She is writing her first book, Politics of Love: Religion, Secularism, and Love as a Political Discourse in Modern China. Her works have appeared in journals including Journal of the American Academy of Religion, Method & Theory in the Study of Religion, Critical Research on Religion, Anthropology Today, and Journal of Religion and Film. She co-hosts a podcast called 時差 ”in-betweenness" (@shichapodcast). Address: ting902.com
Following the outbreak of COVID-19, there emerged a popular narrative that East Asians are submis... more Following the outbreak of COVID-19, there emerged a popular narrative that East Asians are submissively complying control measures because they have been conditioned by Confucianism. Taking this narrative as a point of departure, this article reflects on why and how East Asia has been essentialized as a historical and distant other and left out of post-decolonial conversations from a religious studies perspective. Proposing a framework of “double decolonization,” the article historicizes the co-production of such orientalist narrative by both global and regional hegemonies for nationalistic, imperialistic, or other ideological reasons, hence the need to double-decolonize such essentialization. Furthermore, this article emphasizes the diffused and socially engaged nature of East Asia religions against acontextual imaginations underlying the World Religions Paradigm (WRP) and introduces the notion of “transnationally Asian” to highlight the transnational nature of local hegemonies and the transnational formation of agency against such hegemonies.
Cambridge World History of Sexualities, vol. III, edited by Merry E. Wiesner-Hanks and Mathew Kuefler, pp. 508–531, 2024
Shanghai is often seen as the key to and exemplar of Chinese modernity, including gender and sexu... more Shanghai is often seen as the key to and exemplar of Chinese modernity, including gender and sexual progressiveness under Western influence. Scholars such as Zheng Wang, Christian Henriot, Gail Hershatter, and Emily Honig have all pointed to a more complex picture, however, including the ambiguity of missionary works, gendered employment and gender politics, and internal prejudice regarding origins and ethnicities. This chapter studies sex as both a subject and an analytical prism, and examines some unique aspects of sex in the long twentieth century in Shanghai. With less of a burden of patrilineage than in other parts of China, Shanghai allowed immigrants to establish themselves anew, in particular those who would not otherwise have been able to do so because of their gender or social background, though the process was not without new prejudices and negotiations. Because Shanghai was the hotspot for China’s socialist industrialization, women in the city became more economically empowered while men took on household duties and even showcased their domestic skills. The semi-colonial status of Shanghai before 1949 that protected groups such as the Chinese Communist Party (CCP) in concessional extra-territorialities also allowed for the survival of sexual minorities, who even thrived before and after 1949. China’s first Pride Festival was held in Shanghai, as was its first LGBTQ+ course, at Fudan University. These unique historical and social conditions created an urban environment of what I refer to as ‘intimate negotiations’, that is, negotiation of the most intimate aspects of human life, namely rights, resources, and dignity. In this sense, the urban environment provides a background for what cultural scholars such as Leo Ou-fan Lee have presented as the flowering of urban culture, but moves beyond this, for it has been a process of negotiations with the environment that has made such intimate negotiations both possible and difficult. This urban environment of intimate negotiations allowed, as we will see, the courtesan Dong Zhujun (1900–97) to become founder of the Jinjiang Hotel, Shanghai men to become a national joke for not being masculine enough, and LGBTQ+ activism to grow at the end of the century. As the pioneer of gender equality and sexual modernity in China, Shanghai must be viewed through those negotiations, through which people transform themselves, the city, and the definition of belonging, freedom, and modernity.
This article highlights the neglected political participation of Daoism, Buddhism, and Chinese fo... more This article highlights the neglected political participation of Daoism, Buddhism, and Chinese folk religions in Hong Kong in recent years, focusing on how local communities creatively engage with three deities in particular, namely Wong Tai Sin 黃大仙, Kwan Kung 關公, and Che Kung 車公. Building on C. K. Yang’s classic theories of diffused religion, it demonstrates how grassroots religions are diffused with political activism in Hong Kong as an example of what the political scientist and anthropologist James C. Scott refers to as “infrapolitics.” These three iconic deities of diffused religions have most famously become protest symbols with creativity, humor, and satire, in contrast with a secular China as well as the official portrayal of the violence of the protest. The transformation of these local deities from tourist attractions to protest symbols epitomizes Hong Kong’s emerging identity through the celebration of its own guardian gods and their divine protection. This creative diffusion of grassroots religions as infrapolitics is central to the protesting city’s moral landscape and sense of belonging.
This forum explicates Hong Kong’s complex religious and ritual landscape and the ways in which it... more This forum explicates Hong Kong’s complex religious and ritual landscape and the ways in which it influences social movements and identity making, in response to large forces of religion and protest around the world today, including in Ukraine and places in Asia such as Iran and Myanmar. Scholars have noted how various forms of Christianity, Buddhism, Islam, and popular Chinese religions have been diffused into the secular spaces of Hong Kong’s governing state structures, formal and informal economies, and ad hoc protest organizations in civil society. Recent work has also emphasized the ways that race, ethnicity, and gender have been shaped not only by institutions with religious ties but also by theological and cosmological narratives that circulate through the public sphere. Religiosity in the Hong Kong protests might also be conceived as polyphonic, layering over familial practices with structures that have colonial baggage and postcolonial aspirations. Religion, in such senses, tends to be unbound by secular attempts to fence it into private spheres; it might be seen as forging a new civil society and civil identity through recent protests and shaping new theoretical frameworks.
Stereotyping Religion II Critiquing Clichés (Bloomsbury, Brad Stoddard and Craig Martin eds), 2023
This chapter reflects on the cliché that considers Eastern religions as more spiritual than Weste... more This chapter reflects on the cliché that considers Eastern religions as more spiritual than Western ones. I first use the example of Buddhism as a religion that has long been appropriated and used to depict Asia as the exotic other in the cultural imagination of the West, with an apparent appreciation of the religion's peacefulness in contrast with Western military aggression, capitalism, or political corruption. In today's context, Buddhism and other Asian religions are further considered as the paradigmatic ideology of late capitalism while perpetuating the depiction of Asians as the cultural and religious other in the postsecular West. Such representation of Eastern religions leaves Asia out of modernity, ignores the complex modernizing process in Asia, and reinforces a binary framework of religion as either strictly Eastern or Western. Using the framework of diffused and engaged religion-the way in which religious institutions, theologies, and rituals are intimately merged with sociopolitical life-I demonstrate how religions are an integral part of Asian modernity, social movements, and official politics. I further demonstrate the global dimension of "Asian religions" and how some "Western" religions are Eastern religions too. Quite often, these religions could be more productively studied in terms of the connections across spatial and temporal contexts, as people share a vast repertoire of ideas and practices around the world. In this way, we can study Asian religions while avoiding the essentializations of them from both state reinventions and orientalist imaginations.
Most discussions on the religious role in social movements in Hong Kong focus on Christianity. Bu... more Most discussions on the religious role in social movements in Hong Kong focus on Christianity. Building on C. K. Yang’s classic theory of diffused religion, this article distinguishes institutional Chinese religions including Buddhism and Daoism from less institutional folk religions and argues beyond this popular assumption and representation of Christianity by first demonstrating elements of Buddhism, Daoism, and Chinese folk religions in recent protests to reveal a more complex religious ecology. Second, this paper introduces a longer historical trajectory where colonial forces attempted to co-opt Christianity to legitimize their power, which explains why such assumption and representation of Christian domination exist in the first place. Furthermore, colonial policies, Cold War politics, and Chinese regimes have all co-opted institutional religious elites in Hong Kong for ideological purposes, resulting in institutional Chinese religions in Hong Kong such as Buddhism and Daoism to be known as Chinese Communist Party-related, while the linkage between Christianity and liberty is reinforced. At the same time, without secularizing forces from Mainland China, religions in Hong Kong, including Christianity, institutional Chinese religions and less institutional folk religions have all diffused into secular institutions and with each other, contributing to the foundation of the Chinese community in the past and the pursuit of democracy, justice, and freedom today on the grassroots, noninstitutional level. In this way, this article not only offers critical insight into the religious role in Hong Kong protests and the often neglected history of religious cooptations under British colonialism and in the Cold War, but also provides theoretical contribution in terms of the relationship among religious institutions, state apparatuses, and diffused religion on the ground.
民國時期的教育和政教關係都在變革中，一方面開始禁止學校讀經、祭孔，一方面在政治社會方面受到基督教影響，也有推儒教為國教之說。蔡元培明確反對宗教，並反復強調要以美育代替之，以培養普遍世界觀為教育終... more 民國時期的教育和政教關係都在變革中，一方面開始禁止學校讀經、祭孔，一方面在政治社會方面受到基督教影響，也有推儒教為國教之說。蔡元培明確反對宗教，並反復強調要以美育代替之，以培養普遍世界觀為教育終極目的。本文旨在探討蔡元培美育思想中的世俗主義和世界主義因素，並追溯其美育思想的來源之一，即追求文化身份的德國浪漫主義。通過分析浪漫主義與審美精神之普遍性之間的張力，本文也進一步討論蔡元培通過美育尋找現代中國文化身份的困境。
What do we talk about when we talk about religion in China? As someone who had the opportunity to... more What do we talk about when we talk about religion in China? As someone who had the opportunity to major in Religious Studies as an undergrad in China before further studies abroad, I reflect back on my journey with several observations, hoping for more dialogue and conversations. Home (http://blog.westminster.ac.uk/contemporarychina/) Bl (htt //bl t i t k/ t hi /bl /)
"If we place women at the center of our account of China’s past two centuries, how does this chan... more "If we place women at the center of our account of China’s past two centuries, how does this change our understanding of what happened?”
As part of a larger project, this paper serves as an overview that examines how “ai” 愛 (love) as ... more As part of a larger project, this paper serves as an overview that examines how “ai” 愛 (love) as an affective concept made its way into the Chinese vocabulary, how it gained popularity at specific junctures in modern Chinese history, and the ways in which it has been adapted as a marker of modernity and a political discourse in Republican (1911–49) an Communist China (1949–) in distinct ways. Although literary scholars have noted the significance of the shaping of love as an affective concept for the project of Chinese modernity, they mainly focus on the conceptions and interpretations of love in the literature, and with a time frame from late imperial (1368–1911) to Maoist China (1949–76). The few studies about love in post-Mao era usually attribute the sources of such affect to Christianity. My paper makes a fresh contribution in three aspects. First, I take a longer historical perspective, from the 1910s to the 2010s, and dedicate, secondly, a large part of my study to the decisive impact from revolutionary radicalism to popular religions on the formation of the discourse of state propaganda and everyday politics, rather than manifestations in the literature and sources from Christianity. Third, I study some of the most controversial political figures in modern China, including Sun Yat-sen (1866–1925), Mao Zedong (1893–1976), and Xi Jinping (1953–), rather than intellectuals and writers only.
The remarkable defeat of Lee Sedol, an international Go champion by AlphaGo, a computer program, ... more The remarkable defeat of Lee Sedol, an international Go champion by AlphaGo, a computer program, raised again the question of the future of humanity vis-à-vis increasingly competent machine intelligence. Exploring the origin of Go in East Asia, we find that the rational capacity emphasised in the Go game was traditionally associated with spiritual meanings while the etymology of spirituality in English reveals a connection with rational humanity. The cultural paradigms of intelligence invite us to rethink the dichotomy between ‘spirituality’ and ’intelligence’, so as to abate the alienation we feel towards AI-based technologies that are simulated upon our own intelligence. The contextualization of intelligence and spirituality further provides a model of resistance against the homogenizing forces and assumptions of globalization without succumbing to cultural stereotypes, which also renders a framework for the development of AI philosophy and technologies beyond universalism while addressing the future concerning the human collective.
Following the outbreak of COVID-19, there emerged a popular narrative that East Asians are submis... more Following the outbreak of COVID-19, there emerged a popular narrative that East Asians are submissively complying control measures because they have been conditioned by Confucianism. Taking this narrative as a point of departure, this article reflects on why and how East Asia has been essentialized as a historical and distant other and left out of post-decolonial conversations from a religious studies perspective. Proposing a framework of “double decolonization,” the article historicizes the co-production of such orientalist narrative by both global and regional hegemonies for nationalistic, imperialistic, or other ideological reasons, hence the need to double-decolonize such essentialization. Furthermore, this article emphasizes the diffused and socially engaged nature of East Asia religions against acontextual imaginations underlying the World Religions Paradigm (WRP) and introduces the notion of “transnationally Asian” to highlight the transnational nature of local hegemonies and the transnational formation of agency against such hegemonies.
Cambridge World History of Sexualities, vol. III, edited by Merry E. Wiesner-Hanks and Mathew Kuefler, pp. 508–531, 2024
Shanghai is often seen as the key to and exemplar of Chinese modernity, including gender and sexu... more Shanghai is often seen as the key to and exemplar of Chinese modernity, including gender and sexual progressiveness under Western influence. Scholars such as Zheng Wang, Christian Henriot, Gail Hershatter, and Emily Honig have all pointed to a more complex picture, however, including the ambiguity of missionary works, gendered employment and gender politics, and internal prejudice regarding origins and ethnicities. This chapter studies sex as both a subject and an analytical prism, and examines some unique aspects of sex in the long twentieth century in Shanghai. With less of a burden of patrilineage than in other parts of China, Shanghai allowed immigrants to establish themselves anew, in particular those who would not otherwise have been able to do so because of their gender or social background, though the process was not without new prejudices and negotiations. Because Shanghai was the hotspot for China’s socialist industrialization, women in the city became more economically empowered while men took on household duties and even showcased their domestic skills. The semi-colonial status of Shanghai before 1949 that protected groups such as the Chinese Communist Party (CCP) in concessional extra-territorialities also allowed for the survival of sexual minorities, who even thrived before and after 1949. China’s first Pride Festival was held in Shanghai, as was its first LGBTQ+ course, at Fudan University. These unique historical and social conditions created an urban environment of what I refer to as ‘intimate negotiations’, that is, negotiation of the most intimate aspects of human life, namely rights, resources, and dignity. In this sense, the urban environment provides a background for what cultural scholars such as Leo Ou-fan Lee have presented as the flowering of urban culture, but moves beyond this, for it has been a process of negotiations with the environment that has made such intimate negotiations both possible and difficult. This urban environment of intimate negotiations allowed, as we will see, the courtesan Dong Zhujun (1900–97) to become founder of the Jinjiang Hotel, Shanghai men to become a national joke for not being masculine enough, and LGBTQ+ activism to grow at the end of the century. As the pioneer of gender equality and sexual modernity in China, Shanghai must be viewed through those negotiations, through which people transform themselves, the city, and the definition of belonging, freedom, and modernity.
This article highlights the neglected political participation of Daoism, Buddhism, and Chinese fo... more This article highlights the neglected political participation of Daoism, Buddhism, and Chinese folk religions in Hong Kong in recent years, focusing on how local communities creatively engage with three deities in particular, namely Wong Tai Sin 黃大仙, Kwan Kung 關公, and Che Kung 車公. Building on C. K. Yang’s classic theories of diffused religion, it demonstrates how grassroots religions are diffused with political activism in Hong Kong as an example of what the political scientist and anthropologist James C. Scott refers to as “infrapolitics.” These three iconic deities of diffused religions have most famously become protest symbols with creativity, humor, and satire, in contrast with a secular China as well as the official portrayal of the violence of the protest. The transformation of these local deities from tourist attractions to protest symbols epitomizes Hong Kong’s emerging identity through the celebration of its own guardian gods and their divine protection. This creative diffusion of grassroots religions as infrapolitics is central to the protesting city’s moral landscape and sense of belonging.
This forum explicates Hong Kong’s complex religious and ritual landscape and the ways in which it... more This forum explicates Hong Kong’s complex religious and ritual landscape and the ways in which it influences social movements and identity making, in response to large forces of religion and protest around the world today, including in Ukraine and places in Asia such as Iran and Myanmar. Scholars have noted how various forms of Christianity, Buddhism, Islam, and popular Chinese religions have been diffused into the secular spaces of Hong Kong’s governing state structures, formal and informal economies, and ad hoc protest organizations in civil society. Recent work has also emphasized the ways that race, ethnicity, and gender have been shaped not only by institutions with religious ties but also by theological and cosmological narratives that circulate through the public sphere. Religiosity in the Hong Kong protests might also be conceived as polyphonic, layering over familial practices with structures that have colonial baggage and postcolonial aspirations. Religion, in such senses, tends to be unbound by secular attempts to fence it into private spheres; it might be seen as forging a new civil society and civil identity through recent protests and shaping new theoretical frameworks.
Stereotyping Religion II Critiquing Clichés (Bloomsbury, Brad Stoddard and Craig Martin eds), 2023
This chapter reflects on the cliché that considers Eastern religions as more spiritual than Weste... more This chapter reflects on the cliché that considers Eastern religions as more spiritual than Western ones. I first use the example of Buddhism as a religion that has long been appropriated and used to depict Asia as the exotic other in the cultural imagination of the West, with an apparent appreciation of the religion's peacefulness in contrast with Western military aggression, capitalism, or political corruption. In today's context, Buddhism and other Asian religions are further considered as the paradigmatic ideology of late capitalism while perpetuating the depiction of Asians as the cultural and religious other in the postsecular West. Such representation of Eastern religions leaves Asia out of modernity, ignores the complex modernizing process in Asia, and reinforces a binary framework of religion as either strictly Eastern or Western. Using the framework of diffused and engaged religion-the way in which religious institutions, theologies, and rituals are intimately merged with sociopolitical life-I demonstrate how religions are an integral part of Asian modernity, social movements, and official politics. I further demonstrate the global dimension of "Asian religions" and how some "Western" religions are Eastern religions too. Quite often, these religions could be more productively studied in terms of the connections across spatial and temporal contexts, as people share a vast repertoire of ideas and practices around the world. In this way, we can study Asian religions while avoiding the essentializations of them from both state reinventions and orientalist imaginations.
Most discussions on the religious role in social movements in Hong Kong focus on Christianity. Bu... more Most discussions on the religious role in social movements in Hong Kong focus on Christianity. Building on C. K. Yang’s classic theory of diffused religion, this article distinguishes institutional Chinese religions including Buddhism and Daoism from less institutional folk religions and argues beyond this popular assumption and representation of Christianity by first demonstrating elements of Buddhism, Daoism, and Chinese folk religions in recent protests to reveal a more complex religious ecology. Second, this paper introduces a longer historical trajectory where colonial forces attempted to co-opt Christianity to legitimize their power, which explains why such assumption and representation of Christian domination exist in the first place. Furthermore, colonial policies, Cold War politics, and Chinese regimes have all co-opted institutional religious elites in Hong Kong for ideological purposes, resulting in institutional Chinese religions in Hong Kong such as Buddhism and Daoism to be known as Chinese Communist Party-related, while the linkage between Christianity and liberty is reinforced. At the same time, without secularizing forces from Mainland China, religions in Hong Kong, including Christianity, institutional Chinese religions and less institutional folk religions have all diffused into secular institutions and with each other, contributing to the foundation of the Chinese community in the past and the pursuit of democracy, justice, and freedom today on the grassroots, noninstitutional level. In this way, this article not only offers critical insight into the religious role in Hong Kong protests and the often neglected history of religious cooptations under British colonialism and in the Cold War, but also provides theoretical contribution in terms of the relationship among religious institutions, state apparatuses, and diffused religion on the ground.
民國時期的教育和政教關係都在變革中，一方面開始禁止學校讀經、祭孔，一方面在政治社會方面受到基督教影響，也有推儒教為國教之說。蔡元培明確反對宗教，並反復強調要以美育代替之，以培養普遍世界觀為教育終... more 民國時期的教育和政教關係都在變革中，一方面開始禁止學校讀經、祭孔，一方面在政治社會方面受到基督教影響，也有推儒教為國教之說。蔡元培明確反對宗教，並反復強調要以美育代替之，以培養普遍世界觀為教育終極目的。本文旨在探討蔡元培美育思想中的世俗主義和世界主義因素，並追溯其美育思想的來源之一，即追求文化身份的德國浪漫主義。通過分析浪漫主義與審美精神之普遍性之間的張力，本文也進一步討論蔡元培通過美育尋找現代中國文化身份的困境。
What do we talk about when we talk about religion in China? As someone who had the opportunity to... more What do we talk about when we talk about religion in China? As someone who had the opportunity to major in Religious Studies as an undergrad in China before further studies abroad, I reflect back on my journey with several observations, hoping for more dialogue and conversations. Home (http://blog.westminster.ac.uk/contemporarychina/) Bl (htt //bl t i t k/ t hi /bl /)
"If we place women at the center of our account of China’s past two centuries, how does this chan... more "If we place women at the center of our account of China’s past two centuries, how does this change our understanding of what happened?”
As part of a larger project, this paper serves as an overview that examines how “ai” 愛 (love) as ... more As part of a larger project, this paper serves as an overview that examines how “ai” 愛 (love) as an affective concept made its way into the Chinese vocabulary, how it gained popularity at specific junctures in modern Chinese history, and the ways in which it has been adapted as a marker of modernity and a political discourse in Republican (1911–49) an Communist China (1949–) in distinct ways. Although literary scholars have noted the significance of the shaping of love as an affective concept for the project of Chinese modernity, they mainly focus on the conceptions and interpretations of love in the literature, and with a time frame from late imperial (1368–1911) to Maoist China (1949–76). The few studies about love in post-Mao era usually attribute the sources of such affect to Christianity. My paper makes a fresh contribution in three aspects. First, I take a longer historical perspective, from the 1910s to the 2010s, and dedicate, secondly, a large part of my study to the decisive impact from revolutionary radicalism to popular religions on the formation of the discourse of state propaganda and everyday politics, rather than manifestations in the literature and sources from Christianity. Third, I study some of the most controversial political figures in modern China, including Sun Yat-sen (1866–1925), Mao Zedong (1893–1976), and Xi Jinping (1953–), rather than intellectuals and writers only.
The remarkable defeat of Lee Sedol, an international Go champion by AlphaGo, a computer program, ... more The remarkable defeat of Lee Sedol, an international Go champion by AlphaGo, a computer program, raised again the question of the future of humanity vis-à-vis increasingly competent machine intelligence. Exploring the origin of Go in East Asia, we find that the rational capacity emphasised in the Go game was traditionally associated with spiritual meanings while the etymology of spirituality in English reveals a connection with rational humanity. The cultural paradigms of intelligence invite us to rethink the dichotomy between ‘spirituality’ and ’intelligence’, so as to abate the alienation we feel towards AI-based technologies that are simulated upon our own intelligence. The contextualization of intelligence and spirituality further provides a model of resistance against the homogenizing forces and assumptions of globalization without succumbing to cultural stereotypes, which also renders a framework for the development of AI philosophy and technologies beyond universalism while addressing the future concerning the human collective.
This paper was presented at the Innovative Methods in the Study of Religion Conference in London ... more This paper was presented at the Innovative Methods in the Study of Religion Conference in London in 2010, as part of AHRC/ESRC RELIGION & SOCIETY PROGRAMME and RELEMERGE RESEARCH PROGRAMME.
It investigates the emergence of Artificial Intelligence (AI) research as a distinctive phenomenon focusing on concepts of belief and transcendental, spiritual concepts of being, which brings out new
meaning of religion and spirituality in the modern context by creating a new human species. As both the agent and the object, and itself a creation of human beings through immanent practice, AI as such puts mankind into a paradox as both creature and
creator. By simultaneously contributing to a better understanding of how both science and religion “works” and how the study of emergent spiritualities and religious movements cannot be limited to secularized categories, frameworks, and taxonomies that would
posit humanistic science as a domain entirely distinct from the religious, I am seeking to provide some illumination as to the nature of spirituality in contemporary society. In sum, a critical analysis of AI from this perspective will offer a novel way to value modern practice and phenomenon and provide a unique perspective on broader research values in religious studies.
Through the lens of the life, death and ideas of Alan Turing (1912-1954), the “Father of Computer... more Through the lens of the life, death and ideas of Alan Turing (1912-1954), the “Father of Computer Science”, this paper aims at exploring the sacredness and significance of the re-invented self.
Turing’s life was ended by himself after a criminal prosecution for his sexuality. For homosexuals in the 1950s, the deprivation was not only one of laws but also of the spirit – a denial of identity. From a historical-comparative perspective, the ideas of Turing’s abstract machine intelligence seem to have been driven by problems of being, in particular mortality, human uniqueness and self recognition. Choosing Turing as a case study for a new methodology - biographical spirituality, helps to account for the “metatheoretical” discussion of “life”.Despite the increasing prominence of theories regarding human enhancement technologies, the very idea behind is largely under-explored. At the same time scholars of religion tend to interpret a more complex understanding of spirituality as straightforward secularisation or de-traditional, alternative spiritual praxis. As a result, there remains a huge disembodied and disengaged area in
how we conceptualise ourselves. Individual forms of life are never accomplished on account of human life per se, rather, I argue, it always points at a genuine creation of self-knowledge.
The original paper investigates the emergence of AI research as a distinctive phenomenon of spirituality, in particular the evident reliance of 1st generation AI scientists on concepts of belief and transcendental, spiritual concepts of being. Although AI scientists and theorists quite often overtly disavow the spiritual element of this configuration, this element is nonetheless evident in both the justifications and meanings ascribed to AI research and in the operational technologies. In this sense, all of the above mentioned elements converge in the work (technical and conceptual) of AI scientists, suggesting a type of spiritual culture in the modern world. In sum, a critical analysis of AI from this perspective will offer a novel way to value modern practice and phenomenon and provide a unique perspective on broader research values in religious studies. I wish also to retain the more specific orientation regarding spirituality and modernity evident in the work of religious studies scholars; therefore the intended outcome of my own research would be to contribute both concrete empirical data and a critical analysis of this data that illuminates the persistence and diversity of religious experience in the present. Thus, by simultaneously contributing to a better understanding of how the study of emergent spiritualities and religious movements cannot be limited to secularized categories, frameworks, and taxonomies that would posit humanistic science as a domain entirely distinct from the religious, I am seeking to provide some illumination as to the nature of spirituality in contemporary society.
This is an article reflecting on the 800th anniversary of Magna Carta at Salisbury Cathedral, fro... more This is an article reflecting on the 800th anniversary of Magna Carta at Salisbury Cathedral, from the perspective of religion, law and society, with an implication for law in China. Published in BBC Chinese, 5 August 2015: http://www.bbc.com/zhongwen/simp/indepth/2015/08/150805_uk_magna_carta
人的存在是时间性的，因此在人类历史上发生过的事永不复临（好比米兰昆德拉的笑话，罗伯斯皮尔[Maximilien de Robespierre] 如果在永恒回归 [eternal return] ... more 人的存在是时间性的，因此在人类历史上发生过的事永不复临（好比米兰昆德拉的笑话，罗伯斯皮尔[Maximilien de Robespierre] 如果在永恒回归 [eternal return] 中不断出现，不断砍法国人的脑袋，其孤胆英雄色彩也就更少三分）——古旧物品也正因此独一无二。而它们作为现今语境中的“古董”和“旧货”，又获得了与当下相连的存在感，也与现今语境中的人发生关系，个体存在的时间性与旧货的历史时间交汇，不同范畴的“时间”相互融合但又各自行进，使得生活在当下的拥有者跨越时空并得以更改时间的向度。
This is an article published in the June issue of literary magazine Book Town, Shanghai. It discu... more This is an article published in the June issue of literary magazine Book Town, Shanghai. It discusses the ways in which Morris and Warhol responded to the political tensions and the changes in values, economics and ideologies creatively in their art work, and in doing so actively turned political movements and figures into modern mythology, which makes both of them "political artists" and myth-makers, as the exhibition "Love is Enough" indicates.
而沃霍尔出生于美国劳工家庭，父亲发现他的艺术天分后努力为他攒足大学学费。从匹兹堡的卡内基技术学院的商业美术系毕业后，沃霍尔从为纽约的杂志画广告插画开始，渐渐赢得认可。他全心拥抱好莱坞的浮华时代，以复制人物影像和工业制品的商标出名。沃霍尔生活在一个更为平民化的时代，他所面对的工业资本主义已经深入到大众生活的点滴滴。沃霍尔的应对方式与莫里斯相反：他并不直接对抗，而是顺应趋势将生活物件：罐头，招贴画，广告……都变成艺术对象，对何谓“艺术”以及何谓“艺术品”进行再定义，也使得艺术更接近大众。沃霍尔虽然不像莫里斯那样将政治观点付诸论述，但也同样洞悉时代，并在作品中透露政治意涵：他的“死亡在美国”系列将死刑工具电椅作为静物拍摄，捕捉极度暴力工具带给个体的超越经验的恐惧。他也以种族冲突下的极端暴力、冷战恐惧、身体与伤痕等人类暴力所带来幽灵式的阴影为主题创作，用艺术重新赋予20世纪人类灾难以意义。这一点，与莫里斯的通过审美以解救个人的哲学有异曲同工之妙。更不用提沃霍尔的“东方导弹基地地图”一作 (Missle Bases in the East)，直接指向里根总统在1983年提出战略倡议保卫美国免受苏联导弹袭击的“邪恶帝国”讲话。在白色画布上的东欧地图也重新创造了那个具有末日感、忧惧原子弹摧毁人类文明地平线的冷战时代。
Oxford Comparative Criticism & Translation, Aug 11, 2014
The ways in which personal experiences are transformed into intellectual reflections and innovati... more The ways in which personal experiences are transformed into intellectual reflections and innovations are particularly illuminating. In The Modern Spirit of Asia, Peter van der Veer recounts how he was “bewildered” (p. ix) by the Hindu practices which motivated him to study Indology and cultural anthropology at university, and how his trip to China some twenty years later, whereby the thriving religious rituals “reminded him very much of India” (ibid) and inspired him to compare the spiritual scenes of these two places.
This book can be regarded as the fruit of that initial inspiration, and it is a particularly outstanding work in three ways. First of all, the comparative framework, which entails a twofold meaning. In the first place, as van der Veer points out, specialist historical work has led scholars to limit themselves to the nation-state unit (p.1), while the comparative framework provides an escape from it. As he puts it, comparative studies transcend the national(ist) space, both geographically and ideologically, in terms of “a reflection on our conceptual framework as well as on a history of interactions that have constituted our object of study.” (p.13) For instance, India and China provide a viable comparative model because of their huge societies with deeply rooted cultural histories that have both united large numbers of people over vast territories and over long periods of time, and their current nation-forms are both a result of their interaction with Western imperialism (p.2). This particular formation of modernity serves to enrich the scholarly discussions on globalisation, by showing the different pathways to modernity of two nation-states in a global context, and such comparative framework goes beyond methodological nationalism.
This book is chiefly concerned with Hegel’s religious view in the face of politics and social tra... more This book is chiefly concerned with Hegel’s religious view in the face of politics and social transformations. Accordingly, concepts regarding an individual’s place in time and space (society), which constitute the conceptualisation and function of religion are carefully examined (e.g., Chapter 4, 5 & 6). Rapid and interrelated changes in intellectual, social and political life challenged religion’s justification, its ethical value, and its role in providing social cohesion (p. 1). What is fascinating is that Lewis suggests that Hegel’s philosophy of religion also offers some special insight into recent debates about the cognitive science of religion from the perspective of Hegelian philosophy.
This book is a bold attempt to address the current
status of civilisation of the West by referri... more This book is a bold attempt to address the current
status of civilisation of the West by referring back
to what the author considers as the foundation of its
civilisation: Christianity. As he states, ‘global and
political changes require comprehensive reflection
about the foundational ideals and values of Western
culture’ (p. 1), namely, Christian influences. Even
bolder is his assertion that this attempt will benefit
the ‘common good of a full humanity’ (p. 317).
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It investigates the emergence of Artificial Intelligence (AI) research as a distinctive phenomenon focusing on concepts of belief and transcendental, spiritual concepts of being, which brings out new
meaning of religion and spirituality in the modern context by creating a new human species. As both the agent and the object, and itself a creation of human beings through immanent practice, AI as such puts mankind into a paradox as both creature and
creator. By simultaneously contributing to a better understanding of how both science and religion “works” and how the study of emergent spiritualities and religious movements cannot be limited to secularized categories, frameworks, and taxonomies that would
posit humanistic science as a domain entirely distinct from the religious, I am seeking to provide some illumination as to the nature of spirituality in contemporary society. In sum, a critical analysis of AI from this perspective will offer a novel way to value modern practice and phenomenon and provide a unique perspective on broader research values in religious studies.
Turing’s life was ended by himself after a criminal prosecution for his sexuality. For homosexuals in the 1950s, the deprivation was not only one of laws but also of the spirit – a denial of identity. From a historical-comparative perspective, the ideas of Turing’s abstract machine intelligence seem to have been driven by problems of being, in particular mortality, human uniqueness and self recognition. Choosing Turing as a case study for a new methodology - biographical spirituality, helps to account for the “metatheoretical” discussion of “life”.Despite the increasing prominence of theories regarding human enhancement technologies, the very idea behind is largely under-explored. At the same time scholars of religion tend to interpret a more complex understanding of spirituality as straightforward secularisation or de-traditional, alternative spiritual praxis. As a result, there remains a huge disembodied and disengaged area in
how we conceptualise ourselves. Individual forms of life are never accomplished on account of human life per se, rather, I argue, it always points at a genuine creation of self-knowledge.
The original paper investigates the emergence of AI research as a distinctive phenomenon of spirituality, in particular the evident reliance of 1st generation AI scientists on concepts of belief and transcendental, spiritual concepts of being. Although AI scientists and theorists quite often overtly disavow the spiritual element of this configuration, this element is nonetheless evident in both the justifications and meanings ascribed to AI research and in the operational technologies. In this sense, all of the above mentioned elements converge in the work (technical and conceptual) of AI scientists, suggesting a type of spiritual culture in the modern world. In sum, a critical analysis of AI from this perspective will offer a novel way to value modern practice and phenomenon and provide a unique perspective on broader research values in religious studies. I wish also to retain the more specific orientation regarding spirituality and modernity evident in the work of religious studies scholars; therefore the intended outcome of my own research would be to contribute both concrete empirical data and a critical analysis of this data that illuminates the persistence and diversity of religious experience in the present. Thus, by simultaneously contributing to a better understanding of how the study of emergent spiritualities and religious movements cannot be limited to secularized categories, frameworks, and taxonomies that would posit humanistic science as a domain entirely distinct from the religious, I am seeking to provide some illumination as to the nature of spirituality in contemporary society.
在他们各自的时代里，莫里斯是和沃霍尔都可谓是众所周知；但将这两人并列，可能会让许多人有些意外：二人身处时代、风格、哲学、主题似乎都千差万别。前者是前拉斐尔画派 (Pre-Raphaelite) 的核心成员之一，该画派有明显浪漫主义倾向，着迷于中世纪文化，讲求古典美。英国艺术与工艺运动是人类工艺发展中第一次面临工业现代化的重要历史。机械急速量产潮流带给英国传统工艺一个机会去思考发展的方向，有人主张拥抱机械，莫里斯则转向中世纪以手 工代替机器。他坚信“所有的艺术的真正根源和基础存在于手工艺之中”，在事务所学徒的经历使他得以从技术层面思考，秉持实用的态度成立公司实际从事产品设计，而且在英国各地倡导以联盟或协会方式组织地方人士推展与生活结合的艺术。对莫里斯而言，真正的艺术必须是为人们创造，并且为人们服务的；它必须对创造者和使用者来说都是一种乐趣。
而沃霍尔出生于美国劳工家庭，父亲发现他的艺术天分后努力为他攒足大学学费。从匹兹堡的卡内基技术学院的商业美术系毕业后，沃霍尔从为纽约的杂志画广告插画开始，渐渐赢得认可。他全心拥抱好莱坞的浮华时代，以复制人物影像和工业制品的商标出名。沃霍尔生活在一个更为平民化的时代，他所面对的工业资本主义已经深入到大众生活的点滴滴。沃霍尔的应对方式与莫里斯相反：他并不直接对抗，而是顺应趋势将生活物件：罐头，招贴画，广告……都变成艺术对象，对何谓“艺术”以及何谓“艺术品”进行再定义，也使得艺术更接近大众。沃霍尔虽然不像莫里斯那样将政治观点付诸论述，但也同样洞悉时代，并在作品中透露政治意涵：他的“死亡在美国”系列将死刑工具电椅作为静物拍摄，捕捉极度暴力工具带给个体的超越经验的恐惧。他也以种族冲突下的极端暴力、冷战恐惧、身体与伤痕等人类暴力所带来幽灵式的阴影为主题创作，用艺术重新赋予20世纪人类灾难以意义。这一点，与莫里斯的通过审美以解救个人的哲学有异曲同工之妙。更不用提沃霍尔的“东方导弹基地地图”一作 (Missle Bases in the East)，直接指向里根总统在1983年提出战略倡议保卫美国免受苏联导弹袭击的“邪恶帝国”讲话。在白色画布上的东欧地图也重新创造了那个具有末日感、忧惧原子弹摧毁人类文明地平线的冷战时代。
This book can be regarded as the fruit of that initial inspiration, and it is a particularly outstanding work in three ways. First of all, the comparative framework, which entails a twofold meaning. In the first place, as van der Veer points out, specialist historical work has led scholars to limit themselves to the nation-state unit (p.1), while the comparative framework provides an escape from it. As he puts it, comparative studies transcend the national(ist) space, both geographically and ideologically, in terms of “a reflection on our conceptual framework as well as on a history of interactions that have constituted our object of study.” (p.13) For instance, India and China provide a viable comparative model because of their huge societies with deeply rooted cultural histories that have both united large numbers of people over vast territories and over long periods of time, and their current nation-forms are both a result of their interaction with Western imperialism (p.2). This particular formation of modernity serves to enrich the scholarly discussions on globalisation, by showing the different pathways to modernity of two nation-states in a global context, and such comparative framework goes beyond methodological nationalism.
- See more at: http://stage.occt.mariayoung.co.uk:8080/cct-review/august-issue-book-review-modern-spirit-asia-spiritual-and-secular-china-and-india-2014#sthash.3in7fQKl.dpuf
status of civilisation of the West by referring back
to what the author considers as the foundation of its
civilisation: Christianity. As he states, ‘global and
political changes require comprehensive reflection
about the foundational ideals and values of Western
culture’ (p. 1), namely, Christian influences. Even
bolder is his assertion that this attempt will benefit
the ‘common good of a full humanity’ (p. 317).