Yogacara is one of the most influential philosophical systems of Indian Buddhism. Competing traditions of Yogacara thought were first introduced into China during the sixth century. By the Yuan dynasty (1271-1368), however, key commentaries of this school had ceased being transmitted in China, and it was not until the end of the nineteenth century that a number of them were re-introduced from Japan where their transmission had been uninterrupted. Within a few short years Yogacara was being touted as a rival to the New Learning from the West, boasting not only organized, systematized thought and concepts, but also a superior means to establish verification. This book accomplishes three goals. The first is to explain why this Indian philosophical system proved to be so attractive to influential Chinese intellectuals at a particular moment in history. The second is to demonstrate how the revival of Yogacara thought informed Chinese responses to the challenges of modernity, in particular modern science and logic. The third goal is to highlight how Yogacara thought shaped a major current in modern Chinese philosophy: New Confucianism. Transforming Consciousness illustrates that an adequate understanding of New Confucian philosophy must include a proper grasp of Yogacara thought.

Affective Betrayal uses "affect" as an analytical category to explicate the fragility and fragmentation of Chinese political modernity. In so doing, the book uncovers some of the unresolved moral and philosophical obstacles China encountered in the past, as well as the cultural predicament the country faces at present. At the turn of the twentieth century, China's leading reformer Liang Qichao (1873–1929) presented modern political knowledge in musical and visual representational formats that were designed to stimulate readers' bodily senses. By expanding the reception of textual knowledge from "reading" to "listening" and "visualizing experiences," Liang generated an epistemic shift, and perhaps an all-inclusive internal intellectual, philosophical, and moral transition, alongside China's modern political reform. By tracing the marginalized academic and philosophical positions Liang sought to restore in China's incipient democratic movement, Affective Betrayal examines how his attempts to conjoin Confucian morality and liberal democracy expose hidden anxieties as well as inherent contradictions between these two systems of thought. These conflicts, besides disrupting the stability of China's burgeoning modern political order, explain why the import of modern concepts led to China's continued political impasse, rather than rationality and progress, after the 1911 revolution.

This book is a revised version of the doctoral thesis I presented to the School of Oriental and African Studies, University of London, in 1977. It is basically an attempt to study the religious, cultural and political significance of Buddhism in late Ch'ing intellectual thought through an examination of the writings of a few influential figures like liang Ch'i-ch'ao, K'ang Yu-wei, Chang Ping-lin, and particularly T'an Ssu-t'ung. My findings reveal that Buddhism came to play a part in these reformers' thought as a result of several factors: the rekindled interest in Buddhism brought about through the efforts of laymen such as Yang Wen-hui, the need to find a counter-balance to Christianity, the search for a new unifying ideology for China as Confucianism crumbled before the challenge from the West, and the immense potentiality of Buddhism to cater for the intellectuals' diverse cultural and political purposes. The masterpiece of T'an Ssu-t'ung, entitled An Exposition of Benevolence (Jen-hsiieh), is chosen here to exemplify the use of Buddhism in late Ch'ing political thought. Buddhism not only served as the all-embracing school of his eclectic synthesis, it also formed the foundation of the major concepts in the treatise, and was closely related to his radical thinking.

The art of legislation, that had got lost, is reborn in this book from the classic tradition, which conceives the laws like wise and eloquent civic speeches, and the rhetoric as its basic method, of a such way, that the return to the ancient will be a true progress.