7DOI: 10.4312/as.2024.12.3.7-11 Introduction Téa SERNELJ Guest editor Social transformations in Sinic intellectual history reveal a complex interaction among evolving cultural, philosophical, and artistic ideas and socio-political shifts. The Sinic region, encompassing areas in East and Southeast Asia influenced by Chinese script and culture—particularly Confucianism and various forms of Chi- nese Buddhism—includes China, Taiwan, Hong Kong, Macau, parts of Japan, Korea, Vietnam, and other neighbouring countries. The term “Sinic”, originating from the Latin word for China, highlights the shared cultural and linguistic her- itage across these regions (Rošker 2022, 81). This history illustrates how shifts in intellectual thought have continually influenced and been shaped by changes in societal structures and governance. From the ancient moral prescriptions of Confucianism shaping the imperial bu- reaucracy, to the challenges posed by Legalist thought during the Warring States period, these intellectual movements have profoundly influenced governance and societal norms. In modern times, the import of Western philosophies and Marx- ism sparked significant shifts, leading to revolutionary changes in the 20th centu- ry, which redefined identity, governance, and the role of the individual in society (Ambrosio 2017, 113). This historical continuum showcases how intellectual de- bates and ideological shifts are pivotal in driving social change in Sinic contexts. The most recent large-scale transformation in the Sinic region began with the pro- cess of modernization, which was, to a significant extent, “imported” from Europe, and often compelled by economic pressures (Sigurðsson 2014, 25). Throughout the 19th and 20th centuries, this shift precipitated profound changes in both the cultural and political landscapes of the region. The traditional core state ideology of Confucianism, which had been the founda- tion of East Asian societies for centuries (Yu, Tao and Ivanhoe 2010; Rosemont and Ames 2016), was found to be inadequate for the needs of modern society (Bell 2010). Several progressive political movements at the threshold of the 20th centu- ry marked a significant shift in this ideology, as they criticized traditional ideolo- gies for their inflexibility and harmful social effects while also opposing Western imperialism (Rošker 2017, 46). These movements helped shape the cultural and political landscape of the Sinic region, paving the way for the modernization of 8 Téa SERNELJ: Introduction East Asian societies. Initially, the modern Sinic intellectuals aimed to renovate the outdated cultural and political systems by incorporating elements of Western thought. However, after World War I and the Great Depression, they re-evaluat- ed their previous blind admiration of Europe and reconsidered their approach to modernization. This re-evaluation led to a reassessment of the value of traditional cultural practices and the development of new ideologies in the Sinic region. The crisis of European political and philosophical theories also influenced intellectu- als, causing a decrease in their enthusiasm for progressive European thought and making many question their previous beliefs. In the face of such an impasse, the revival of traditional Sinic philosophical, cultural and political thought gradually gained significance among such individuals. However, it is important to recognize that this period of ideological transforma- tion was not the first nor the most profound change the region had encountered. Historically, the Sinic area underwent several significant shifts that shaped its cultural and philosophical landscape, some of which predated and arguably had a deeper impact than the modern engagements with Western ideologies. One of the most pivotal of these shifts was the arrival and subsequent adoption of Buddhism. This new religion brought with it profound philosophical doctrines that challenged and eventually blended with the existing Confucian and Daoist traditions. The integration of Buddhist concepts such as karma, samsara, and nir- vana introduced new dimensions to Sinic thought, leading to enriched spiritual and ethical discussions. These discussions catalyzed the development of distinct schools of thought and religious practices that uniquely synthesized with local traditions, profoundly influencing the societal norms and intellectual debates of the time. Another significant period of transformation within the Sinic intellec- tual tradition occurred during the Wei and Jin dynasties. The Song and Ming dynasties saw the emergence of Neo-Confucianism, a revitalization of Confucian thought that integrated Buddhist and Daoist insights. The adaptation and adoption of Chinese philosophical thought by other East Asian regions represent a significant chapter in the intellectual history of the area (Huang 2005). As Chinese culture and philosophy spread across East and Southeast Asia, notably to Korea, Japan, and Vietnam, it sparked a series of transformations in each receiving culture, leading to unique interpretations and innovations that both pre- served and altered the original discourses in political theory, literature, philosophy and arts. On the other hand, this process was not merely a one-way transfer of ideas, but a complex interplay of assimilation, adaptation, and reinvention. These periods of significant philosophical development and cultural exchange within the Sinic region highlight the dynamic nature of its intellectual history. 9Asian Studies XII (XXVIII), 3 (2024), pp. 7–11 They illustrate that the region’s engagement with internal and external phil- osophical influences has been a long and complex process, deeply woven into the fabric of its cultural identity. Each era of transformation contributed lay- ers to the rich tapestry of Sinic thought, demonstrating a resilient adaptability that continues to influence contemporary discussions on cultural and intellectual modernization. All of these intellectual shifts have been tightly connected to the modifications in the relation between individual and society, which is the focus of this special issue of the journal Asian Studies titled “Social Transformations in Sinic Intellectual History”. This publication explores the intricate relationship between the individual and the state—a theme that resonates deeply through the annals of Asian thought. This relationship, characterized by an evolving dialogue between personal auton- omy and state authority, serves as the backdrop to the discussions presented in this issue. Each paper contributes to a broader understanding of how individuals have negotiated their space within the structures imposed by state ideologies, influenc- ing and reshaping them in turn. In today’s world, the relevance of East Asian intellectual traditions, particular- ly Confucianism, remains profound (Elstein 2015, 12). Confucian philosophy, with its emphasis on ethics, governance, and social harmony, offers valuable in- sights into the balance between individual rights and collective responsibilities. As societies globally face challenges related to governance, social justice, and cultural integration, the philosophical tenets of Confucianism provide a frame- work for addressing these issues in a manner that promotes societal welfare and ethical governance. This issue is organized into four thematic sections, each highlighting different facets of Sinic intellectual history: The first section deals with “Ethics and Politics”, and it opens with Lee Oh Ryun’s exploration of Jia Yi’s philosophy during the early Han dynasty, focusing on his concept of the sages and their role in governance. This paper is juxtaposed with Ferenc Takó’s analysis of Maruyama Masao’s post-war interpretation of the Japa- nese family-state, where familial structures influence and reflect broader nation- alistic ideologies. Together, these two studies question the ethical foundations of political structures and their implications on governance and societal norms. The second section, titled “Religion and Ideology”, investigates the transforma- tive ideological landscapes of the Mekong River Delta in the first paper, written by Nguyen Tho Ngoc, Nguyen Thanh Phong, and Nguyen Trung Hieu. Their research highlights the resilience of local religious sects against colonial and dy- 10 Téa SERNELJ: Introduction nastic oppression. Živa Petrovčič’s study on the Daoist scripture during the East- ern Jin dynasty further examines how religious texts responded to social crises, providing a lens to view the adaptive strategies of spiritual communities during turbulent times. The next section explores transformations of East Asian traditions through the lens of “Literature and Art”: Téa Sernelj’s examination of the role of the individual in early medieval Chinese art and philosophy uncovers the shifting perceptions of the artist and philosopher in the Chinese society of the time. Yuan Gao’s dis- cussion on the transnational journey of Lin Yutang’s Moment in Peking across East Asia illustrates the fluidity of cultural and artistic boundaries, reflecting the ongoing dialogue between tradition and modernity. The fourth and final section is titled “Intellectual History and the Method of Sublation”. It investigates different possibilities of applying this method through the lens of two distinct examples of transcultural philosophy and theology. An- drew Ka Pok Tam’s paper on Zia Nai-zin’s Christian reinterpretation of Confucian concepts challenges traditional philosophical boundaries, proposing a syncretic approach to understanding the divine and the human. Jana S. Rošker’s explo- ration of Confucian ethics through the lens of sublation discusses the dynamic interaction between individual agency and societal expectations, aiming to build a transcultural planetary ethics that resonates across different humanistic traditions. The contributions to this special issue not only deepen our understanding of histor- ical and philosophical perspectives, but also bridge past insights with contemporary issues. From exploring the foundational texts and philosophical debates of ancient times to addressing the modern reinterpretations and challenges, this issue invites readers to reflect on the ongoing evolution of the relationship between the individ- ual and the state. Through a diverse array of approaches and topics, this collection underscores the rich intellectual heritage of Asia and its relevance to global discus- sions on social transformation and individual agency in the face of state power. Literature Ambrogio, Selusi. 2017. “Moral Education and Ideology: The Revival of Confu- cian Values and the Harmonious Shaping of the New Chinese Man.” Asian Studies 5 (2): 113‒35. https://doi.org/10.4312/as.2017.5.2.113-135. Bell, Daniel. 2010. China’s New Confucianism: Politics and Everyday Life in a Changing Society. Princeton: Princeton University Press. DOI: https://doi. org/10.1515/9781400834822. 11Asian Studies XII (XXVIII), 3 (2024), pp. 7–11 Elstein, David. 2015. “Classical Ruist Political Thought.” In Democracy in Con- temporary Confucian Philosophy, 23–41. New York: Routledge. DOI: https:// doi.org/10.4324/9780203495186. Huang, Chun-chieh. 2005. “How is ‘East Asian Confucianism’ Possible?” Journal of Shandong University (Philosophy and Social Sciences) (1): 455–68. Rosemont, Henry Jr., and Roger T. Ames. 2016. Confucian Role-Ethics: A Moral Vision for the 21st Century? Taibei: National Taiwan University Press. DOI: https://doi.org/10.14220/9783737006057. Rošker, Jana S. 2017. “Between Tradition and Modernity: Modern Confucian- ism as a Form of East Asian Social Knowledge.” Asian Studies 5 (2): 43‒62. https://doi.org/10.4312/as.2017.5.2.43-62. ———. 2022. “Sublating Sinic Relationism: On a Winding Path from Transcul- tural to Global Ethics.” Asian Studies 10 (3): 81‒104. https://doi.org/10.4312/ as.2022.10.3.81-104. Sigurðsson, Geir. 2014. “Confucianism Vs. Modernity: Expired, Incompat- ible or Remedial?” Asian Studies 2 (1): 21‒38. https://doi.org/10.4312/ as.2014.2.1.21-38. Yu, Kam-por, Julia Tao, and Philip J. Ivanhoe, eds. 2010. Taking Confucian Ethics Seriously. New York: SUNY.