It is easy to misunderstand the China of the 20th and early 21st centuries, the China that our grandparents, parents and our own generation know to exist either at the peripheries or at the cores of our imagination or of our day-to-day existence. This is not the China to which attributes of longest enduring civilization and ancientness apply, but rather the China that for a long time was in turmoil and at the mercy of historical forces violent and unappeasing, but that today manufactures all sorts of goods for the supply chain and product-markets, staunchly communist and a one-party state, increasingly prosperous, if also revanchist and starting to throw its weight around in various international fora, with depth of renminbi and yuan pockets, and challenging a supremacy of a system of democracy in the West that is demonstrably for the moment in havoc and militaristic.
What this little volume, recently updated, helps the reader to contend with is the China that has become more open in our time, still beset with unique problems of demographics and environment, but finding ways to reach beyond the embrace of its own ways, its hands full alright, but with a growing if slow capacity to sprinkle influence far beyond its shores. The book investigates China's modernity on at least the three dimensions of society, economy and culture, a work of comparative method that could be applied to another country like Saudi Arabia or Bolivia, but which in China's case yields some other dimensions and heft that try to offset the indeed quite long and continuing span of Chinese civilization. Indeed, a modern China was a distinct project of both the Nationalists and Communists fully in the shadow of Japan's own Meiji Restoration (this year also marking 150 years) and also underfoot of its empire, which briefly unites the ideological differences in the common goal of decolonisation and restoring a nation from foreign invasion and atrocity.
The analytic approach is generally descriptive and non-prescriptive of what China's modernity and postmodernity should look like. That kind of discussion is for a different kind of book perhaps, and about this there is little stake that the author places in the Chinese diaspora all over the world about how this lack of say in Chinese affairs should turn out. That could very well be as it should be because in the Möbius strip of this relationship of the outward-looking and inward-looking peoples of Chinese heritage, the concern becomes indeed one of mutual catching up with relations in the narrowest sense and in the widest sense.