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China’s modern revolutions and its socialist practice distinguish modern Chinese history from that of other parties that have been enthusiastically promoting the discourse of Asia. However, instead of either to affirm or to reject China’s revolutionary socialist practice in the past, the question is that every important impression of, or judgment on problems in contemporary China will inevitably affect our observation and evaluation of the earlier period, reshaping our study and understanding of that period. Conversely, a reshaped understanding like this will remold, to a considerable extent and in the form of providing perceived origins to contemporary problems, how we identify and understand various pressing problems in our own time. Therefore, we must identify issues with structural significance to challenging existing interpretations, pay special attention to dilemmas and predicaments that are specific to the lived experience, and in so doing to seek incorporating China successfully into the construction of discourses about Asia.
More generally speaking, the ability to be aware, to enter and experience, and to comprehend each other’s deeply layered frustration and uneasiness, is one of the keys that determines if the various subjects covered by a discourse on Asia can be successfully incorporated into the constructing process of such a discourse. Moreover, sharing as much as possible other people’s deeply rooted frustrations and uneasiness, while learning about the other party intellectually, is the only way, through which the formation of one’s own subjectivity can truly embrace actual connectedness with other people. Only if the inter-connectedness has inherently become part and parcel of one’s own, could an East Asian community be considered to have acquired some basis of its subjectivity. A meaningful future Asia needs to be constructed with coherent mutual connection rooted in inter-subjectivity and a collective subjectivity rooted in the real experience of each nation.
More generally speaking, the ability to be aware, to enter and experience, and to comprehend each other’s deeply layered frustration and uneasiness, is one of the keys that determines if the various subjects covered by a discourse on Asia can be successfully incorporated into the constructing process of such a discourse. Moreover, sharing as much as possible other people’s deeply rooted frustrations and uneasiness, while learning about the other party intellectually, is the only way, through which the formation of one’s own subjectivity can truly embrace actual connectedness with other people. Only if the inter-connectedness has inherently become part and parcel of one’s own, could an East Asian community be considered to have acquired some basis of its subjectivity. A meaningful future Asia needs to be constructed with coherent mutual connection rooted in inter-subjectivity and a collective subjectivity rooted in the real experience of each nation.
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