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Moral Community of Weisheng: Contesting Hygiene in Republican China

机译:威胜道德社区:民国时期的卫生竞赛

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Weisheng, literally “guarding life,” serves as the Chinese translation for the English term “hygiene.” Nevertheless, the respected author of a Chinese textbook on public health from 1934 stated in his preface: “Weisheng is about ‘maintaining health’ and not at all about ‘guarding life.’” When read against the rise of weisheng in Ruth Rogaski's sense of “hygienic modernity” in China during the Republican period, this statement reveals a local and alternative conception of weisheng, linked more closely to traditional Chinese notions of “nurturing life” than to modern practices related to “germ warfare”. Public health advocates, as well as many modern historians, saw little value in this popular discourse and mostly disregarded it. This paper takes this alternative discourse of weisheng seriously, tracing its emergence, articulating its specific features, and exploring its historical significance as an alternative to the notion of hygienic modernity. The central discovery of this article is that Chinese critiques of modern hygiene—personal hygiene, to be specific—did not focus on the actual techniques for preserving health but on their moral implications, i.e., their effects in the context of the dual construction of self-identity and moral community. Drawing on this discovery, this paper explains the curious reasons why political leaders of the Republican period devoted so much energy to the seemingly trivial practices of personal hygiene while leaving untouched the construction of a national system of public health. As the contestation over hygiene became closely connected with larger debates about individualism, nationalism, and modernity, critiques of, resistance to, and local visions of hygiene revealed the development of localized modernities in China, characterized by alternatives in hygiene, self-hood, bodily sensibility, and moral community.
机译:卫声,字面意思是“捍卫生命”,是英文术语“卫生”的中文翻译。然而,一位受人尊敬的中国1934年公共卫生教科书作者在序言中说:“微生是关于'维持健康',而根本不是关于'维护生命'。”当阅读反对生微的兴起时,露丝·罗加斯基(Ruth Rogaski)认为该声明在民国时期的“卫生现代性”中揭示了一种“维生”概念,它与中国传统的“养育生命”概念比与“细菌战”相关的现代实践更紧密地联系在一起。公共卫生的拥护者,以及许多现代历史学家,对这种流行的话语没有多大价值,并且大多无视它。本文认真对待维生的这种替代性话语,追踪其出现,阐明其特定特征,并探讨其作为替代卫生现代性概念的历史意义。本文的主要发现是,中国对现代卫生的批判(具体来说是个人卫生)不是侧重于维护健康的实际技术,而是侧重于道德涵义,即它们在自我双重建构背景下的作用。认同和道德社区。本文利用这一发现,解释了一个奇怪的原因,即共和党时期的政治领导人在看似琐碎的个人卫生实践上投入了如此多的精力,却没有动摇国家公共卫生体系的建设。随着关于卫生的争论与关于个人主义,民族主义和现代性的更多辩论紧密联系在一起,对卫生的批判,抵制和对地方卫生的看法揭示了中国局部现代性的发展,其特征是在卫生,自我,身体上的替代感性和道德社区。

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