University of Virginia Library

Search this document 
Dictionary of the History of Ideas

Studies of Selected Pivotal Ideas
  
  
expand section 
  
expand section 
  
  

expand sectionVI. 
expand sectionV. 
expand sectionVI. 
expand sectionI. 
expand sectionVI. 
expand sectionV. 
expand sectionIII. 
expand sectionIII. 
collapse sectionVI. 
  
  
  
  
expand sectionVI. 
expand sectionV. 
expand sectionV. 
expand sectionIII. 
expand sectionVII. 
expand sectionVI. 
expand sectionVI. 
expand sectionIII. 
expand sectionIII. 
expand sectionII. 
expand sectionI. 
expand sectionI. 
expand sectionI. 
expand sectionV. 
expand sectionVII. 
expand sectionVI. 
expand sectionV. 
expand sectionIII. 
expand sectionIII. 
expand sectionIII. 
expand sectionII. 
expand sectionI. 
expand sectionI. 
expand sectionI. 
expand sectionVI. 
expand sectionVII. 
expand sectionIII. 
expand sectionVII. 
expand sectionVII. 
expand sectionVII. 
expand sectionV. 
expand sectionVI. 
expand sectionVI. 
expand sectionVI. 
expand sectionVI. 
expand sectionVI. 
expand sectionVII. 
expand sectionIII. 
expand sectionIV. 
expand sectionVI. 
expand sectionVI. 
expand sectionVI. 
expand sectionV. 
expand sectionV. 
expand sectionV. 
expand sectionIII. 
expand sectionIII. 
expand sectionVII. 
expand sectionIII. 
expand sectionI. 
expand sectionV. 
expand sectionV. 
expand sectionVII. 
expand sectionVI. 
expand sectionI. 
expand sectionI. 
expand sectionI. 
expand sectionI. 
expand sectionVI. 
expand sectionIII. 
expand sectionIV. 
expand sectionIII. 
expand sectionIV. 
expand sectionIV. 
expand sectionIV. 
expand sectionVI. 
expand sectionVI. 
expand sectionVI. 
expand sectionV. 
expand sectionIII. 
expand sectionVI. 

Like the West itself, China possesses an ancient civili-
zation of great complexity that is difficult to compre-
hend quickly and fully.

Before 1514, Europeans learned of China mainly
through intermediaries, a few travelers, and luxury
imports. In the sixteenth century China was thought
to be a “Mightie Kingdome,” technologically more
advanced than Europe. The Europeans of the seven-
teenth century were told by the Jesuits that China had
a rational society of great antiquity and continuous
development that would have to be incorporated, by
one means or another, into their Christian, mono-
genetic view of the world. Both the Jesuits and the
philosophes of the Enlightenment saw China as a model
of Enlightened Despotism. Artists and connoisseurs of
the eighteenth century were intrigued with China as
the source of exotic objets d'art and as the home of


354

an imaginary, happy people who came to life in the
paintings on porcelain. The reaction against China as
a rational model and as a source of exotic delight came
in the nineteenth century. While Sinologists sought to
understand the China of historical reality, other
Europeans esteemed Chinese poetry and culture as
being aesthetically superior, and worthy of study and
imitation. There were Westerners who also derided
China as a stagnant, inferior society that had nothing
to offer the West but problems. The modernizing,
nationalizing, and communizing of China produced the
contemporary fear of China as a nemesis of Western
culture.