In December 2016, the Yenching Academy of Peking University hosted the "China and the World: Observation, Analysis, Prospect" academic symposium, convening eminent scholars from China and abroad to explore China studies and cross-civilizational dialogue in the age of globalization. Marking YCA’s 10th anniversary last year, Prof. Zhang Longxi compiled a collection of the symposium’s speeches, now published by Sino-Culture Press under the same title.
We spoke with Prof. Zhang, executive editor of the volume and a participant in the original symposium. Reflecting on Su Shi’s Written on the Wall at West Forest Temple, he examined the philosophical interplay of perspectives and the need to transcend insider-outsider binaries in integrating Chinese and Western academic horizons.
Prof. Zhang Longxi, a Foreign Member of the Royal Swedish Academy of Letters, History and Antiquities and the Academy of Europe, is Honorary President of the International Comparative Literature Association, Lide Chair Professor at Yenching Academy, and Xiaoxiang Chair Professor at Hunan Normal University.
Interviewer Qu Nan, who served on the organizing committee of the 2016 “China and the World” symposium and now lectures in literature, credits the event with launching his academic journey. Reflecting on its impact, he recalls that, much like Benedict Anderson’s famous metaphor of the frog under the coconut shell, gaining true perspective requires stepping beyond familiar confines.
Qu holds a doctoral degree from the Department of Chinese Language and Literature at Peking University and was a visiting scholar at the Department of East Asian Studies at Harvard University. He currently teaches at Beijing Institute of Technology, where his research focuses on Chinese literature and culture of the late Qing dynasty and the relationship between Chinese and foreign literary traditions. He has published over ten works in Chinese and English, and has also held visiting scholar positions at the Chinese University of Hong Kong, Cheng Kung University in Taiwan, and the University of Lisbon.
Foreword by YCA Honorary Dean Yuan Ming and YCA Dean Dong Qiang
Yenching Academy of Peking University celebrated its 10th anniversary. In the past decade, the Academy has attracted young talents from around the world to its rigorous interdisciplinary Master’s program in China Studies. Drawing upon Peking University’s rich academic resources, the Academy is dedicated to examining China-related issues from both Chinese and international perspectives. Our decades-long experience in international communication has proved that it is crucial to have more people—especially young students who are future leaders of the world—understand China.
Since 2015, Yenching Academy has enrolled 1,074 graduates from 390 outstanding universities, many of which are world-renowned. Coming from 85 countries and regions, our Yenching Scholars have, with their diverse backgrounds, forged ahead together in their pursuit of higher academic goals. They overcame the challenges of the COVID-19 pandemic by attending online classes, never wavering from their original aspirations for China Studies.
Prof. Zhang Longxi is currently Lide Chair Professor at YCA. On the occasion of YCA’s 10th anniversary, he compiled the proceedings of the two international symposiums hosted by the Academy. The proceedings are a precious birthday gift to the Academy and, more than that, a record of its academic efforts and achievements over the past decade. Yenching Academy will continue to foster interdisciplinary, internationalized talents and contribute to cultural exchange between China and other countries, and to the mutual understanding of peoples.
Interview with Prof Zhang Longxi
Q: In your reflections on the landscape of China Studies and overseas Sinology, you cited the first two lines of Su Shi’s poem Written on the Wall at West Forest Temple to highlight the importance of research horizons. Interestingly, you did not quote the poem’s more well-known final lines—often interpreted as “The onlooker sees most of the game.” Instead, you emphasize the need to dissolve boundaries between internal (Chinese) and external (Western) perspectives, as well as between subjective and objective standpoints. Why this choice? Does it stem from your view of the current geopolitical climate between China and the West, or is it primarily grounded in your academic reflections on the history of the field?
A: Tang poetry is known for its elegant and majestic style, while Song poetry often turns inward, characterized by self-reflection and philosophical depth. Su Shi’s Written on the Wall at West Forest Temple is a good example of this. The last two lines are widely known: “Of Mountain Lu we cannot make out the true face, for we are lost in the heart of the very place.” (Xu Yuanchong’s translation) These lines are often interpreted as “The onlooker sees most of the game,” suggesting that outsiders, such as Sinologists, might understand China better than the Chinese themselves because they observe it from a distance. However, I believe the first two lines of the poem are even more important: “It’s a range viewed in face and peaks viewed from the side, assuming different shapes viewed from far and wide.” (also Xu Yuanchong’s translation) These lines remind us that a complex object appears differently depending on one’s perspective. This idea aligns with what modern hermeneutics describes as horizon and perspective. From this, we see that it is unhelpful to overemphasize distinctions between “inside” and “outside,” or between Chinese and foreign scholars, if we want to truly understand China. We need to communicate more and know more about each other, to understand China better as what it truly is. This position is grounded in academic reflection on past research practices. At the same time, it is highly relevant to the current geopolitical climate between China and the West.
Q: In the 20th century, the Western intellectual community repeatedly revised its understanding and imagination of China during moments of crisis, from the two world wars to the Cold War. These moments of crisis, whether triggered by social disorder or violent conflict, often stemmed from a deeper intellectual crisis in the West, particularly a reckoning with the logic of modernity. How do you view the role of China Studies during such moments of crisis in the West? And more broadly, what role and values do you believe China offers to the West and the world in times of global uncertainty?
A: Sinology is the traditional Western approach to the study of China. In the 1950s, China Studies emerged within the framework of area studies in the West. These two fields are not entirely separate, but their emphases differ. Sinology focuses on traditional Chinese culture, including classical language, historical texts, and ancient history. China Studies, by contrast, places more emphasis on modern developments such as politics, economics, and society, and is more closely tied to what you described as moments of crisis. Regardless of approach, most scholars continue to follow academic norms and uphold principles of rational inquiry. They do not typically respond directly to political agendas or the immediate needs of governments. However, Western scholars naturally carry their own stances and interpretive frameworks, and their theories often reflect the social and intellectual climates in which they live and work. In the current transitional world order, China Studies in the West increasingly centers on questions regarding China’s rise. Graham Allison, known for his theory of the Thucydides Trap, provides a notable example. According to Allison himself, the Thucydides Trap is a metaphor intended to highlight the geopolitical tensions we face today. His hope is that this framing will encourage China and the United States to draw upon their historical experience and political wisdom to avoid escalating crises and the risk of conflict. As we can observe, China—through its economic growth, technological development, cultural heritage, and increasing global influence—has become a major actor in shaping the emerging world order and will continue to play a significant role in determining the future.
Q: You mentioned two research paradigms in Sinology. One is to discover history from within China, which involves moving away from West-centered binaries and refocusing on China’s own historical frameworks and complexities. The other is to discover the world from the vantage point of China, meaning an effort to transcend the boundaries of regional, national, and ethnic histories by placing China-related issues into a broader global context. This second paradigm, like the first, challenges the dominant West-centered understanding of the world map and global order. These two paradigms correspond to what is now often referred to in China studies as “China’s road” and “global perspectives.” How do you view the relationship between these localized and globalized approaches in your academic work? And what relevance does Heidegger’s concept of “being-in-the-world” hold for understanding China, both in scholarly research and in real-world terms?
In the 20th century, Western academic circles began to reflect on the scholarly legacy of the imperialist and colonialist 19th century. The American historian Paul A. Cohen argued that earlier studies of Chinese history in the United States were shaped by Western perspectives and remained centered on the West. He called for a shift toward viewing Chinese history from within Chinese perspectives. It is admirable that a Western scholar would make such a call. However, as Su Shi’s poem reminds us, it is neither possible nor necessary to completely eliminate one’s own subjective standpoint. This is where Heidegger’s concept of Dasein becomes relevant, human beings must be understood as existing in the world, situated within specific contexts. Hans-Georg Gadamer’s hermeneutics builds on this idea, emphasizing that all understanding occurs through the fusion of different horizons, what he calls Horizontverschmelzung. This is what I mean when I say we need to understand China through multiple horizons and perspectives. We should approach China-related issues through Chinese perspectives, while also drawing on the insights of Sinology. What matters is openness, a willingness to engage with and sympathetically understand other peoples, cultures, and traditions. To truly understand China, we must place it in a broader global context. Only through cross-cultural understanding can we work toward a more peaceful and prosperous future for all.
Q: In early 20th-century China, there were many scholars who were deeply familiar with both Chinese and Western intellectual traditions, such as Qian Zhongshu. Today, however, such figures seem less common. You have specialized in comparative literature and world literature, and your work has consistently engaged with the humanities across Chinese and Western civilizations. You have embraced a cross-cultural research paradigm. At present, there is growing emphasis on building a community of shared future for mankind through mutual learning among civilizations, and within this framework, the dialogue between Chinese and Western civilizations continues to be widely recognized as an academic priority. What contributions have you made to cross-cultural research? What challenges do you see in this area? And how can we move beyond closed cultural circles to cultivate greater openness?
A: In the 1980s, I was fortunate to become acquainted with Mr. Qian Zhongshu. We met frequently and maintained regular correspondence. In my own academic work, I have always agreed with the core principle he expressed in the preface to Tanyilu (Reflections in Appreciation), where he wrote that “people share common humanities, in the East or West; thoughts remain connected, of the north or south.” This reflects the openness and inclusiveness of Chinese culture. On the level of individual scholars, it reminds us that we must strive to go beyond our own limitations and remain receptive to new ideas. We need to broaden our horizons and uphold the universal values of humanity. For young people, learning foreign languages provides access to the cultures and traditions of other countries, which in turn helps them develop a global perspective. This kind of preparation is essential for meaningful cross-cultural research. Yenching Academy offers an ideal platform for this. Young international scholars have the opportunity to experience China and its culture firsthand, while Chinese students engage with peers from different cultural backgrounds. In their daily academic life, both groups gain practical experience in cross-cultural research. In this sense, Yenching Academy is not only a valuable space for its students but also a meaningful contribution to the future of the world.
Qu Nan: A Journey from “China and the World”
Ten years ago, I had just begun my Master’s program at the Department of Chinese Language and Literature at Peking University when I was fortunate to join the organizing committee of the “China and the World” symposium. Alongside communication and reception work, I was assigned to coordinate the itinerary for Professor Wang Gungwu, and to act as his interpreter if needed. Generous and modest as he is, Professor Wang asked little of me beyond a campus tour and, before his departure, kindly gifted me a signed copy of one of his books.
At that time, I was still a newcomer to the study of Chinese literature, fully immersed in domestic debates and preoccupied with what the ancient saying calls “dwelling in the center under Heaven.” My understanding of the overseas Chinese world, let alone the broader international context, was limited. Yet the symposium's lectures and the cross-cultural experiences shared by eminent scholars planted a seed in my mind, an awareness of a wider world beyond my field of view. Years later, after studying abroad and engaging with new academic environments, I began to experience that world directly. I chose cross-border literary practices as the topic of my doctoral dissertation and continue to work in that field today. Looking back, I can say with confidence that the symposium marked the beginning of my intellectual journey.
Benedict Anderson, in his autobiography, recalled a Southeast Asian saying: a frog living under a coconut shell believes the shell to be the whole world. Many of the Sinologists discussed in Professor Zhang Longxi’s essays, along with overseas Chinese scholars like Professor Wang Gungwu, have stepped beyond that shell to encounter the world through diverse cultural contexts, gaining the ability to reflect more deeply on their own identities. I am constantly reminded of Professor Wang’s warning that “it is theoretically easier than in practice to go beyond racial and national boundaries.” For Chinese scholars, the concept of the world should not remain an abstract academic horizon. It concerns every individual, speaks to the ethos of a nation, and carries the legacies of culture and history.
