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By Yin-wah Chu (eds.)

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That is to say, “left [politics] moves far left, while right [economics] moves far right” (zuo (zhengzhi) de geng zuo, you (jingji) de geng you), and rapid economic growth has become the foundation of political legitimacy. In view of this situation, China’s ruling stratum has put forth successive official ideological frameworks, including Jiang Zemin’s “Three Lectures” (San Jiang Shuo) and “Three Represents” (San ge Daibiao) and Hu Jintao’s “Harmonious Society” (Hexie Shehui), all of which epitomize the need to maintain stability at all costs, or the consolidation of CCP rule.

Weber was rather liberal and open in his argument for the rationalization of world history, which rescues him from the pitfalls of Hegelian philosophy. For this reason, the author does not agree with the interpretations of Weber’s China Thesis put forth by Gary Hamilton and research on Orientalism and believes that we can uncover the positive contributions of Weber’s theories on China’s historical and contemporary situations (see Ku 1987, 1992). For instance, Professor Schwentker, who teaches at Osaka University, has traced the history of Weber in the field of social sciences in Japan, providing an in-depth understanding of how the spirit of capitalism in Japan has been understood and interpreted in different eras.

Fukuyama, who adopts a Hegelian vision of history and argues that human beings have become united under liberal democracy and the market economy, with the collapse of the Soviet Union and Eastern Europe and the socialism that they espoused. As there is no longer any large dispute, history comes to an “end” (Fukuyama, translated by Li 1993). The summary relies mainly on Ku’s (1987) PhD thesis and the work of Sun (1987, p. 212).

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