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By Hagen Schulz-Forberg

Participants to this quantity discover the altering recommendations of the social and the commercial in the course of a interval of primary switch throughout Asia. They problem authorised factors of ways Western wisdom unfold via Asia and express how flexible Asian intellectuals have been in introducing ecu suggestions and in mixing them with neighborhood traditions.

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The native reformists who were critical both of the existing regime and of Western civilization also tried to make their own discursive sphere by publishing newspapers. Those who had participated in the anti-Japanese peasant war of 1894 came to change their orientation under the leadership of Son Byeong-hui, the group’s third patriarch. Son tried to mobilize the peasants, helping them to form socio-political associations, and institutionalized the Donghak ideology as a modern religion named Chondogyo.

When following the introduction of new concepts, or the reinterpretation of established concepts, as illustrated by the innovation of the social and the reinterpretation of the economic in Korean, which other concepts and narratives are pushed to the periphery of the overall discourse and which further concepts appear prominently in a new semantic field of a new, seemingly transcendental normative order? In the Malayan case, ‘nationhood’ and ‘race’ came in the wake of the social and the economic, pushing kerajaan to the periphery.

The separate components of the word sa and hoe, however, had long been used to refer both to the human community and to a gathering. 7 The word hoe was also used for a gathering or for the action of meeting. As early as the Shilla period from the fifth to seventh century, meetings celebrating Buddhist festivals were called yeondeunghoe, meaning literally the ‘meeting with lotus flower candles’. 9 Although the words sa, hoe and gye were familiar in traditional discourse, however, they differed from the new term sahoe.

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