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Harvey, Limits to Capital, 416. 30 chapter one Thus we must understand nationalism and the nation-state in relation to this movement of capitalism and reification. The nation embodies both sides of the opposition of the commodity form. All nations are equal, just like commodities from the standpoint of exchange-value. However, at the same time, each nation attempts to assert its particularity by referring to emotive resources in premodern texts and practices. Harvey’s point about “reconstitution” rather than “residuals” allows us to see that as nationalists draw on the past to constitute their identity, they are already participating in a new epistemological space.

Introduction 21 Towards a Synthesis of Global Dynamics and Indigenous Developments: Wang Hui Despite the range of theoretical positions discussed above, we see an emphasis on Chinese particularity among thinkers such as Takeuchi, Nishi, and Mizoguchi. These scholars all attempt to link the uniqueness of Chinese modernity to the Communist experience and Mao Zedong in particular. 50 During the late 1980s and early 1990s, scholars in China tended to consider Marxism theoretically useless and primarily as an oppressive state ideology.

74 Egginton, How the World Became a Stage, 146. 75 Here I am summarizing Egginton’s Lacanian analysis. As Hegel and Sartre point out, one can paradoxically have consciousness of one’s self as an object (Selbstbewusstsein) only through the mediation of the Other. There would be no self-consciousness if there were no Other. But this Other is internalized and it is not a specific other in the world, but a generalized Other that, like Takeuchi’s transcendent point of observation, both makes our experience possible and must necessarily be excluded from our experience.

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