Books by Shuchen Xiang (项舒晨)
Routledge
Our volume will serve as a manifesto arguing that in many domains definitive of European “moderni... more Our volume will serve as a manifesto arguing that in many domains definitive of European “modernity,” the availability of Chinese philosophy in translation was a necessary condition for the innovations that occurred. The essays collected in this volume cover the gamut of European interaction with Chinese political and philosophical ideas key to “modernity”: secularism, meritocracy, atheism, the American constitution, multiculturalism, biology and more.
Forthcoming with Routledge
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Lexington Books, 2023
The presence and history of Islam in China is not well-known. Since its arrival in China during t... more The presence and history of Islam in China is not well-known. Since its arrival in China during the Tang dynasty (618–907 CE), Islam and its traditions have become an inextricable part of the fabric of Chinese tradition. By the time of the Ming dynasty (1368–1644 CE), Chinese Islam had evolved its own indigenous identity, and, by the seventeenth century, specifically Chinese formulations of Islamic teachings began to
emerge. This edited volume presents the most authoritative contemporary scholarship on the topic of the Islam-Confucian synthesis in China. It introduces to an international audience the hybridization of traditions throughout the millennia of Chinese history. The experience of the Islamic-Confucian synthesis is a historical example of cross-cultural thinking and mutual borrowing. It testifies to the fact that there is no incommensurability between cultures that cannot ultimately be accommodated. In this accommodation is the potential for mutual and creative growth, novelty, cultural renaissance, and the flourishing of the human spirit.
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Princeton University Press, 2023
Historically, the Western encounter with difference has been catastrophic: the extermination and ... more Historically, the Western encounter with difference has been catastrophic: the extermination and displacement of aboriginal populations, the transatlantic slave trade, and colonialism. China, however, took a different historical path. In Chinese Cosmopolitanism, Shuchen Xiang argues that Chinese cultural tradition was, from its formative beginnings and throughout its imperial history, a cosmopolitan melting pot that synthesized the different cultures that came into its orbit. Unlike the West, which cast its collisions with different cultures in Manichean terms of the ontologically irreconcilable difference between civilization and barbarism, China was a dynamic identity created out of difference. The reasons for this, Xiang argues, are philosophical: Chinese philosophy has the conceptual resources for providing alternative ways to understand pluralism.
Xiang explains that “Chinese” identity is not what the West understands as a racial identity; it is not a group of people related by common descent or heredity but rather a hybrid of coalescing cultures. To use the Western discourse of race to frame the Chinese view of non-Chinese, she argues, is a category error. Xiang shows that China was both internally cosmopolitan, embracing distinct peoples into a common identity, and externally cosmopolitan, having knowledge of faraway lands without an ideological need to subjugate them. Contrasting the Chinese understanding of efficacy—described as “harmony”—with the Western understanding of order, she argues that the Chinese sought to gain influence over others by having them spontaneously accept the virtue of one’s position. These ideas from Chinese philosophy, she contends, offer a new way to understand today’s multipolar world and can make a valuable contribution to contemporary discussions in the critical philosophy of race.
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State University of New York Press, 2021
Drawing on the Confucian philosophy of “culture” and Ernst Cassirer’s philosophy of symbolic form... more Drawing on the Confucian philosophy of “culture” and Ernst Cassirer’s philosophy of symbolic forms, Shuchen Xiang argues for the importance of “culture” as a philosophic paradigm. Culture (“wen”) is a defining ideal of the Confucian-Chinese civilisation. The term spans everything from natural patterns, the individual units that make up Chinese writing, literature, the refining vocations of the human being – which is to say – culture itself. Wen is the soul of Confucian-Chinese philosophy. As a philosopher who bridged the classical age of German humanism and post-war modernity, Ernst Cassirer implored his and future generations to think of humankind in terms of their culture and to think of the human being as a “symbolic animal.” The philosophies of culture of these two traditions, very much compatible, are of urgent relevance to our contemporary epoch. This book describes the similarity of their projects by way of their conception of the human being, her relationship to nature, the relationship of human culture to nature, the importance of cultural pluralism and the role of the arts in human life as well as the metaphysical frameworks that gave rise to such conceptions. Combining textual exegesis in classical Chinese texts and an exposition of Cassirer’s most important insights against the backdrop of post-Kantian philosophy, this book is philosophy written under a cosmopolitan mode. This book argues for the contemporary philosophical relevance of “culture” by drawing on two different but strikingly similar streams in our world tradition.
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Springer, 2020
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'Sinologia Hoje' é um esforço inédito em trazer, ao público universitário brasileiro, uma atualiz... more 'Sinologia Hoje' é um esforço inédito em trazer, ao público universitário brasileiro, uma atualização necessária sobre o campo dos estudos chineses. Nesse sentido, pensamos a produção de um trabalho que discutisse algumas visões sobre os estudos da China. Até mesmo o uso dos termos ‘Sinologia’ ou ‘Estudos Chineses’ tem implicações específicas, como veremos adiante. Fato é que esse livro pretende trazer alguns subsídios para essa nova área de pesquisa a se desenvolver no país – e desejamos que, dessa vez, o empreendimento dê certo. Para a realização desse livro, convidamos especialistas de diversas áreas, que trazem suas visões sobre os estudos da China, e os cuidados teóricos e metodológicos que devem ser levados em conta no desenvolvimento desse campo de pesquisa. Alguns desses ensaios foram traduzidos, outros são originais; todos, porém, são estudos atualizados e calcados em amplas experiências sobre os mais diversos aspectos culturais, históricos e literários dessa civilização multifacetada.
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Papers in English by Shuchen Xiang (项舒晨)
Journal of World Philosophies, 2024
This author-meets-readers discussion centers Shuchen Xiang's synopsis of her recent book Chinese ... more This author-meets-readers discussion centers Shuchen Xiang's synopsis of her recent book Chinese Cosmopolitanism: The History and Philosophy of an Idea (2023a), which argues against assumptions that European global colonization and racial atrocities were consequences of human nature. Sungmoon Kim, Bryan W. Van Norden and Don J. Wyatt engage with Xiang about her thesis that historical China upheld a worldview that underscored cross-cultural exchange, mutual flourishing, and growth through cultural encounter. This worldview did not drive it to colonize the world. In contrast, its European counterpart fought difference and therefore sought to conquer the world.
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Dao Companion to the Book of Changes
This paper argues that Xici 2.2 espouses a humanistic position that is both epistemological and... more This paper argues that Xici 2.2 espouses a humanistic position that is both epistemological and moral in nature. By “humanism,” I mean that human beings are the agents of their own becoming through their collective creation of culture. Culture or wen (文) is created through the human being’s engagement with their environment. This means that culture is neither attributable to only the human being (as in idealism) nor is it only attributable to pre-existing aspects of the natural world (as in representationalism). It is the human interaction with the world that enables the creation of culture, and it is through this culture that humans can become existentially human as opposed to being merely biologically human. My definition of humanism can also be expressed through the idea of tian ren he yi (that is, a mutually participatory relationship between man and the cosmos). The identification of humanism with tian ren he yi is expressed in Wing-tsit Chan’s definition of humanism: “If one word could characterize the entire history of Chinese philosophy, that word would be humanism—not the humanism that denies or slights a Supreme Power, but one that professes the unity of man and Heaven. In this sense, humanism has dominated Chinese thought from the dawn of its history” (Chan 1963, 3). The process of creating the symbol (gua 卦) involved the sage’s “perceiving” (guan 觀) patterns and then distilling them into the symbol. This “perceiving” is a uniquely human perception. The human creation of the symbol (gua 卦) was the enabling condition of culture and civilization. The symbol, and by extension culture and civilization, was not something that was innate in human biology nor are the principles of culture and civilization antecedently pre-existing realities. It is the human being, represented by the sage Baoxi, through his uniquely human way of interacting with his environment, that resulted in the creation of the symbols. These symbols are inherent features of a uniquely human perception (guan 觀) that can best be understood as a “symbolic consciousness” that is able to creatively perceive the relationships between things. It is only through the creation of the symbol, like the trigram/hexagrams, the symbolic consciousness that attends it, and the culture/civilization they represent and enabled, that allows the human being to become existentially human as opposed to merely biologically human.
Embedded in Xici 2.2’s account of the sage’s interaction with cosmic patterning (xiang 象, wen 文) is the larger philosophy of Chinese processual metaphysics (qing 情) and why hermeneutics is inextricable from such a worldview. The philosophy of language or philosophy of symbolism that can be found in Xici 2.2 can best be understood via the insights of cultural anthropology and one of its intellectual predecessors, Ernst Cassirer. For both, what is distinctly human is our reliance on the cultural products of our own creation to existentially realize ourselves. The Xici expounds on this watershed moment in human history where humans became existentially human as opposed to merely biologically human. This evolutionary moment, as told through Xici 2.2 encompasses the typically Chinese metaphysics noted by Ames and Cheng and the assumption noted by Cheng that, in the Yijing worldview, the hermeneutic saturates the human engagement with the world. To help clarify the nature of the Chinese humanism espoused in Xici 2.2, the following chapter is organized as follows: in section one, I detail how the creation of the trigrams/hexagrams involves the idea of tian ren he yi and how the trigrams/hexagrams themselves embody the syncretism of the human with the natural. Sections two and three will explore how the existence of these trigrams enabled a uniquely human form of existence that epitomizes tian ren he yi, that is, a uniquely human existence which, despite no longer being merely biological, is reconciled to and harmonized with the natural world. Section four will conclude with how the Xici espouses a humanistic position that is tian ren he yi.
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Social Dynamics: A Journal of African Studies, 2023
The previous generation of Sinologists were of the overwhelming consensus that race consciousness... more The previous generation of Sinologists were of the overwhelming consensus that race consciousness did not exist in pre-modern China. However, in recent decades there has been a revision of this consensus. This paper frames this shift in terms of Sinology’s complicity with white supremacy, imperialism and the military-industrial-academic complex. Contemporary Sinology sets itself up as exposing a colonial mentality in pre-modern China. The irony is that it is contemporary Sinology which is complicit with white supremacy and itself is in need of decolonisation. This paper will analyse the most prominent example of this sea-shift in the Sinological consensus on race in China: Frank Dikötter’s The Discourse of Race in Modern China. That such scholarship, deficient in the most basic scholarly standards, was overwhelmingly feted upon its publication, continues to be cited as an authority and to receive inordinate recognition reveals Western academia’s problematic attitudes towards China and the issue of racism. This paper will show how all of the above phenomena can be understood in terms of the “epistemology of ignorance.” By misappropriating the discourse of the critical philosophy of race, Sinology’s epistemology of ignorance universalises Western racism. Sinology has weaponised the discourse of race.
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Asian Studies , 2023
This article argues that the concept of the "barbarian" is inapplicable to the Chinese tradition.... more This article argues that the concept of the "barbarian" is inapplicable to the Chinese tradition. By contrasting the Greek and later European view on what it means to be human with the image of the authentic human in Chinese philosophy, this paper argues that the Chinese tradition did not have a conception of what the Greeks understood as "barbarian". In the former, the ideal of the human is understood through an investigation of the concept of ousia, which is characterized by a dualistic hierarchy between "form" and "matter". The same dualism and hierarchy that distinguishes ousia, can be mapped onto the Greek distinction between the human and barbarian. Chinese metaphysics is not consistent with the Greek idea that reality is constituted by unchanging forms that are self-identical and keep within their own boundaries. Relatedly, the idea that there is a static hierarchy among the myriad things of the world is also foreign to Chinese metaphysics. Instead, the Chinese metaphysical tradition assumes that nothing will stay the same forever as all "things" are a function of how they relate to an ever-changing environment. One important consequence of this view is that the human and non-human distinction is much more dynamic. It is the (Confucian) view that the human being only becomes authentically human through their acculturation. This acculturation is the process of a person's growth through public symbolic media such as li (礼), yue (乐) and wen (文). This process of growth shapes the person into an other-regarding social being (ren 仁). Importantly, no one is born a fully-realized human. Human-ness is not an essence that is possessed but is always a result of the process of acculturation.
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Sartre Studies International, 2022
This paper argues that Sinophobia and its relationship to American imperialism can be understood ... more This paper argues that Sinophobia and its relationship to American imperialism can be understood through Jean-Paul Sartre’s analysis of anti-Semitism, which is characterized by an evasive attitude. Under this attitude, the bivalent values of good and evil are pre-existing ontological properties such that the agent promotes the good insofar as she destroys evil. This evasive attitude can also be seen in the economy of the American empire. Revenue for the which exists through undermining the economies of non-pliant states, selling weapons and a disaster-capitalist industry that profits from the chaos
that is created. The idea that the states to be imperialized are bivalent others both motivates and justifies this behavior whereby the agent evades self-critique and the need to cultivate her own value.
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Journal of Chinese Philosophy, 2022
This paper provides a Confucian account of recognition. In contrast to contemporary recognition d... more This paper provides a Confucian account of recognition. In contrast to contemporary recognition discourse (inspired by the Hegelian account of recognition) which emphasizes equal and reciprocal recognition, Confucianism regards the virtuous agent as one who affords recognition to others without seeking recognition for themselves. There is reason to take seriously the Confucian alternative to contemporary recognition discourse. Critical scholars of colonialism have pointed out how the politics of recognition between colonizer and colonized perpetuates the structure of unequal recognition. The comparative perspective on recognition that Confucianism offers will highlight the problematic assumptions that, I argue, actively shape misrecognition in practice.
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Encyclopedia of the Philosophy of Law and Social Philosophy, 2022
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Encyclopedia of the Philosophy of Law and Social Philosophy
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The China Review, 2023
This paper argues that there are important similarities between Zhao Tingyang’s conception of tia... more This paper argues that there are important similarities between Zhao Tingyang’s conception of tianxia and the decolonized, post-racial world envisioned by prominent decolonial thinkers of the global south. Defined in terms of “internalization,” “relationality” and “amelioration,” the logic of tianxia that Zhao describes is comparable to the vision of a non-racialized world order of mutual, cultural synthesis of which decolonial thinkers have also spoken. Understanding tianxia in this way also allows us to better articulate the nature of “Chinese-ness.” Traditionally China or “huaxia” was identified with civilization per se and Civilization as “huaxia” was not defined through ethnicity and so not the preserve of any one group of people. Under this understanding of “huaxia,” to be(come) “Chinese” is merely to be civilized and civilization, in turn, is the ability to embrace the world in its totality. For the Confucian, civilization necessarily involves the ability to harmoniously synthesize all-under-heaven. This paper expands on Zhao’s definition of tianxia by arguing that culture (wen, 文) should also be included as a non-reducible component of tianxia. This paper ultimately argues that being “Chinese” today and in the future should mean the ability to embrace and actively synthesize the cultures of the world. This is the true meaning of “huaxia,” a meaning that overlaps with important strands of decolonialism, and thus has wider, more universal significance.
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Comparative and Continental Philosophy
Cartesianism is deified as the mythical beginnings of Modern Western Philosophy. This paper draws... more Cartesianism is deified as the mythical beginnings of Modern Western Philosophy. This paper draws on the evaluations of the epistemology and colonial context of Cartesianism from Latin American philosophers to show how the Cartesian project of universalism has been to the detriment of non-Western cultures. In contrast to this exclusionist universalism, this paper provides an alternative model of universalism that is premised on the interaction between embodied particulars. It stresses how, under this Chinese conception of universalism as resulting from feeling (gan, 感) and response (ying, 应), the agent is expected to subdue her own ego and its desire to impose itself onto particulars. This imposition would be an obstruction that impedes the free flow of interactions between particulars and so acts an impediment to participating in the “universal.” The Chinese conception of universalism reconstructed here resonates with the self-reflexive understanding of Modernity of which the works Enrique Dussel speak. It also fleshes out Aimé Césaire’s conception of the universal as the deepening and coexistence of all particulars.
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Comparative and Continental Philosophy
The theoretical and moral bedrock of Western colonialism has been its claim to “universalism.” Ce... more The theoretical and moral bedrock of Western colonialism has been its claim to “universalism.” Central to this universalism is a Cartesian dualism in which only the disembodied mind has access to the universal, and the body, as a mere particular, does not. This paper (Part 1) and the following paper (Part 2) propose an alternative model of “universalism” as the totality of interactions between embodied particulars. This model of “universalism” is based on the relationship between the classical Chinese philosophical concepts of “feeling” (qing, 情), interaction (gan, 感), and the unimpeded free-flow (tong, 通) that results. This Chinese model of universalism is ultimately based on the organicist metaphysics of life that understands meaning and order to be the result of organic interaction between bodies. This paper will show how the dominant Chinese tradition understood the universal as a result of the sympathetic interaction between embodied particulars.
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Critical Philosophy of Race , 2021
This article argues that Ernst Cassirer’s views about the concept of substance and his views on m... more This article argues that Ernst Cassirer’s views about the concept of substance and his views on mythic consciousness are applicable to the concept of race. By analyzing examples from the most influential and representative racial theories, this article shows that the concept of race functions like the concept of substance whereby random, large-scale, and irreducibly complex phenomena is explained through the deterministic behavior of a smaller, material, constituent part. Given that mythic consciousness explains causality in the same way, this substance-mode explanation of becoming can also be termed “mythic.” Further, under this substance/racial understanding of personhood, humans have no agency to determine their own fates. It is this fatalism that Cassirer railed against in The Myth of the State. In place of this substance (racial) understanding of personhood, and as this article will describe, Cassirer argued for a “functional” (cultural) understanding of personhood.
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Sophia: International Journal of Philosophy and Traditions, 2020
This paper argues that the “processual holism” of Chinese metaphysics explains its characteristic... more This paper argues that the “processual holism” of Chinese metaphysics explains its characteristic attitude towards nonhumans such as animals and demons. As all things are constantly in process and form a continuum, it follows that ontological distinctions between “species” become impossible to delimit. The distinctions one makes are instead understood as perspectival and provisional. These metaphysical assumptions explain the lack of interest in the Chinese tradition for classifying the distinctions between humans and nonhuman. We see many examples of the different schools of philosophy espousing the view that the distinction between humans and nonhumans is tenuous, precarious and subject to change. A key implication that follows is that the Chinese worldview saw no ontological distinction between those considered as “Chinese” and as “non – Chinese.” The unavailability of ontological distinction (in the strong sense that ontological distinctions accurately represent the divisions of reality) as an explanation for the existence of difference means that phenomena that are perceived as anomalous, such as ghosts and spirits, are attributed to the perspective of the human agent; anomaly/difference is not understood as ontological.
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Journal of East West Thought, 2020
This paper argues that the Chinese concept of harmony is exemplified in the historical process th... more This paper argues that the Chinese concept of harmony is exemplified in the historical process that resulted in the Chinese people and the geographic entity of China itself. The concept of harmony overcomes the dualism between identity and heterogeneity and is best understood through the paradigm of the organic. This paper will first outline the three conventional, dualistic, (mis)understandings of the nature of the Chinese people and China in the mainstream Western academe: (1) in racial terms, that is, as possessing the “essence” of Chinese-ness, (2) the Chinese people were created through “sinicisation” – understood as replacing one culture with another, (3) neither China nor the Chinese people ever existed; what existed was merely heterogeneous particulars without an overall coherence. In place of these dualistic explanations, it will be argued that the concept of the harmony – understood as an organic coherence among particulars – is the most accurate way to understand the Chinese people and China as an entity. An organism maintains coherence among the parts despite constant changes to the particulars that constitute its body. This organic harmony is exemplified in the historical process that produced the Chinese people and China.
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Books by Shuchen Xiang (项舒晨)
Forthcoming with Routledge
emerge. This edited volume presents the most authoritative contemporary scholarship on the topic of the Islam-Confucian synthesis in China. It introduces to an international audience the hybridization of traditions throughout the millennia of Chinese history. The experience of the Islamic-Confucian synthesis is a historical example of cross-cultural thinking and mutual borrowing. It testifies to the fact that there is no incommensurability between cultures that cannot ultimately be accommodated. In this accommodation is the potential for mutual and creative growth, novelty, cultural renaissance, and the flourishing of the human spirit.
Xiang explains that “Chinese” identity is not what the West understands as a racial identity; it is not a group of people related by common descent or heredity but rather a hybrid of coalescing cultures. To use the Western discourse of race to frame the Chinese view of non-Chinese, she argues, is a category error. Xiang shows that China was both internally cosmopolitan, embracing distinct peoples into a common identity, and externally cosmopolitan, having knowledge of faraway lands without an ideological need to subjugate them. Contrasting the Chinese understanding of efficacy—described as “harmony”—with the Western understanding of order, she argues that the Chinese sought to gain influence over others by having them spontaneously accept the virtue of one’s position. These ideas from Chinese philosophy, she contends, offer a new way to understand today’s multipolar world and can make a valuable contribution to contemporary discussions in the critical philosophy of race.
Papers in English by Shuchen Xiang (项舒晨)
Embedded in Xici 2.2’s account of the sage’s interaction with cosmic patterning (xiang 象, wen 文) is the larger philosophy of Chinese processual metaphysics (qing 情) and why hermeneutics is inextricable from such a worldview. The philosophy of language or philosophy of symbolism that can be found in Xici 2.2 can best be understood via the insights of cultural anthropology and one of its intellectual predecessors, Ernst Cassirer. For both, what is distinctly human is our reliance on the cultural products of our own creation to existentially realize ourselves. The Xici expounds on this watershed moment in human history where humans became existentially human as opposed to merely biologically human. This evolutionary moment, as told through Xici 2.2 encompasses the typically Chinese metaphysics noted by Ames and Cheng and the assumption noted by Cheng that, in the Yijing worldview, the hermeneutic saturates the human engagement with the world. To help clarify the nature of the Chinese humanism espoused in Xici 2.2, the following chapter is organized as follows: in section one, I detail how the creation of the trigrams/hexagrams involves the idea of tian ren he yi and how the trigrams/hexagrams themselves embody the syncretism of the human with the natural. Sections two and three will explore how the existence of these trigrams enabled a uniquely human form of existence that epitomizes tian ren he yi, that is, a uniquely human existence which, despite no longer being merely biological, is reconciled to and harmonized with the natural world. Section four will conclude with how the Xici espouses a humanistic position that is tian ren he yi.
that is created. The idea that the states to be imperialized are bivalent others both motivates and justifies this behavior whereby the agent evades self-critique and the need to cultivate her own value.
Forthcoming with Routledge
emerge. This edited volume presents the most authoritative contemporary scholarship on the topic of the Islam-Confucian synthesis in China. It introduces to an international audience the hybridization of traditions throughout the millennia of Chinese history. The experience of the Islamic-Confucian synthesis is a historical example of cross-cultural thinking and mutual borrowing. It testifies to the fact that there is no incommensurability between cultures that cannot ultimately be accommodated. In this accommodation is the potential for mutual and creative growth, novelty, cultural renaissance, and the flourishing of the human spirit.
Xiang explains that “Chinese” identity is not what the West understands as a racial identity; it is not a group of people related by common descent or heredity but rather a hybrid of coalescing cultures. To use the Western discourse of race to frame the Chinese view of non-Chinese, she argues, is a category error. Xiang shows that China was both internally cosmopolitan, embracing distinct peoples into a common identity, and externally cosmopolitan, having knowledge of faraway lands without an ideological need to subjugate them. Contrasting the Chinese understanding of efficacy—described as “harmony”—with the Western understanding of order, she argues that the Chinese sought to gain influence over others by having them spontaneously accept the virtue of one’s position. These ideas from Chinese philosophy, she contends, offer a new way to understand today’s multipolar world and can make a valuable contribution to contemporary discussions in the critical philosophy of race.
Embedded in Xici 2.2’s account of the sage’s interaction with cosmic patterning (xiang 象, wen 文) is the larger philosophy of Chinese processual metaphysics (qing 情) and why hermeneutics is inextricable from such a worldview. The philosophy of language or philosophy of symbolism that can be found in Xici 2.2 can best be understood via the insights of cultural anthropology and one of its intellectual predecessors, Ernst Cassirer. For both, what is distinctly human is our reliance on the cultural products of our own creation to existentially realize ourselves. The Xici expounds on this watershed moment in human history where humans became existentially human as opposed to merely biologically human. This evolutionary moment, as told through Xici 2.2 encompasses the typically Chinese metaphysics noted by Ames and Cheng and the assumption noted by Cheng that, in the Yijing worldview, the hermeneutic saturates the human engagement with the world. To help clarify the nature of the Chinese humanism espoused in Xici 2.2, the following chapter is organized as follows: in section one, I detail how the creation of the trigrams/hexagrams involves the idea of tian ren he yi and how the trigrams/hexagrams themselves embody the syncretism of the human with the natural. Sections two and three will explore how the existence of these trigrams enabled a uniquely human form of existence that epitomizes tian ren he yi, that is, a uniquely human existence which, despite no longer being merely biological, is reconciled to and harmonized with the natural world. Section four will conclude with how the Xici espouses a humanistic position that is tian ren he yi.
that is created. The idea that the states to be imperialized are bivalent others both motivates and justifies this behavior whereby the agent evades self-critique and the need to cultivate her own value.
A talk based on this paper can be viewed on Bilibili:
https://www.bilibili.com/video/av328405312