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1. For Confucianists, the “immediate history” means to address practical problems, moral cultivation and the more detailed data for evaluating policy and responding to continuous and diverse changes (see Ackerly 2005: 564).


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Agamben, Giorgio, Luca D’Isanto, and Kevin Attell. 2009. The Signature of All Things: On Method. New York: Zone Books.

Amoureux, Jack L. 2015. A Practice ofEthics for Global Politics: Ethical Reflexivity. Routledge.

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Callahan, William A. 2013. China Dreams: 20 Visions of the Future. Oxford University Press.

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Chin, Gregory, and Ramesh Thakur. 2010. Will China Change the Rules of Global Order? The Washington Quarterly 33(4): 119-138.

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Clarke, Kamari Maxine. 2010. The Politics of Faith and the Limits of Scientific Reason: Tracking the Anthropology of Human Rights and Religion. Religion and Society: Advances in Research 1(1): 110-130.

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Fang, Tony, and Guy Olivier Faure. 2011. Chinese Communication Characteristics: A Yin Yang Perspective. International Journal ofInterculturalRelations 35(3): 320-333.

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Foucault, Michel, A.I. Davidson, and G. Burchell. 2014. On the Government of the Living: Lectures at the College De France, 1979-1980. Palgrave Macmillan.

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Yan, Xiaojun. 2014. Engineering Stability: Authoritarian Political Control Over University Students in Post-Deng China. The China Quarterly 218(June): 493-513.

Yang, Mayfair Mei-Hui. 2008. Chinese R.eligiosities: Afflictions of Modernity and State Formation. GAIA Books, 9.

Zhang, S., and D. McGhee. 2014. Social Policies and Ethnic Conflict in China: Lessons from Xinjiang. Palgrave Macmillan.

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