The story of Hong Kong’s New Asia College, from its 1949 establishment through its 1963 incorporation into The Chinese University of Hong Kong, reveals the efforts of a group of self-exiled intellectuals in establishing a Confucian-oriented higher education on the Chinese periphery. Their program of cultural education encountered both support and opposition in the communist containment agenda of American non-governmental organizations and in the educational policies of the British colonial government. By examining the cooperation and struggle between these three parties, this study sheds light on postwar Hong Kong, a divided China, British imperial ambitions in Asia, and the intersecting global dynamics of modernization, cultural identity, and the Cold War.

By tracing the history of Hong Kong’s New Asia College from its 1949 establishment through its 1963 incorporation into The Chinese University of Hong Kong, this study examines the interaction of colonial, communist, and cultural forces on the Chinese periphery.

Confucianism and Reflexive Modernity offers an excellent example of a dialogue between East and West by linking post-Confucian developments in East Asia to a Western idea of reflexive modernity originally proposed by Ulrich Beck, Anthony Giddens, and Scott Lash in 1994. The author makes a sharp confrontation with the paradigm of Asian Value Debate led by Lee Kwan-Yew and defends a balance between individual empowerment and flourishing community for human rights, basically in line with Juergen Habermas, but in the context of global risk society, particularly from an enlightened perspective of Confucianism. The book is distinguished by sophisticated theoretical reflection, comparative reasoning, and solid empirical argument concerning Asian identity in transformation and the aspects of reflexive modernity in East Asia.

This volume shows the influence of the Sage's teachings over the course of Chinese history--on state ideology, the civil service examination system, imperial government, the family, and social relations--and the fate of Confucianism in China in the nineteenth and twentieth centuries, as China developed alongside a modernizing West and Japan. Some Chinese intellectuals attempted to reform the Confucian tradition to address new needs; others argued for jettisoning it altogether in favor of Western ideas and technology; still others condemned it angrily, arguing that Confucius and his legacy were responsible for China's feudal, ''backward'' conditions in the twentieth century and launching campaigns to eradicate its influences. Yet Chinese continue to turn to the teachings of Confucianism for guidance in their daily lives.

Linking two defining narratives of the twentieth century, Sutton’s comparative study of Hong Kong and Cyprus – where two of the empire’s most effective communist parties operated – examines how British colonial policy-makers took to cultural and ideological battlegrounds to fight the anti-colonial imperialism of their communist enemies in the Cold War. The structure and intentional nature of the British colonial system grants unprecedented access to British perceptions and strategies, which sought to balance constructive socio-political investments with regressive and self-defeating repression, neither of which Britain could afford in the Cold War conflict of empires.

Hong Kong was a key battlefield in Asia's cultural cold war. After 1948-1949, an influx of filmmakers, writers, and intellectuals from mainland China transformed British Hong Kong into a hub for mass entertainment and popular publications. While there was no organized movement for independence, largely because of its location directly next to Mao's China, Hong Kong was central in the cultural contest between Communist China, Nationalist Taiwan, and the United States. Hong Kong Media and Asia's Cold War discusses how China, Taiwan, and the U.S. fought to mobilize Hong Kong cinema and print media to sway ethnic Chinese in Southeast Asia and across the world. Central to this propaganda and psychological warfare was the emigre media industry. This period was the "golden age" of Mandarin cinema and popular culture. Throughout the 1967 Riots and the 1970s, the emergence of a new, local-born generation challenged and reshaped the Cold War networks of émigré cultural production, contributing to the gradual decline of Hong Kong's cultural Cold War. Through untapped archival materials, contemporary sources, and numerous interviews with filmmakers, magazine editors, and student activists, Po-Shek Fu explores how global conflicts were localized and intertwined with myriad local historical experiences and cultural formation.

Centering his analysis in the dynamic forces of modern East Asian history, Kuan-Hsing Chen recasts cultural studies as a politically urgent global endeavor. He argues that the intellectual and subjective work of decolonization begun across East Asia after the Second World War was stalled by the cold war. At the same time, the work of deimperialization became impossible to imagine in imperial centers such as Japan and the United States. Chen contends that it is now necessary to resume those tasks, and that decolonization, deimperialization, and an intellectual undoing of the cold war must proceed simultaneously. Combining postcolonial studies, globalization studies, and the emerging field of “Asian studies in Asia,” he insists that those on both sides of the imperial divide must assess the conduct, motives, and consequences of imperial histories. Chen is one of the most important intellectuals working in East Asia today; his writing has been influential in Taiwan, South Korea, Hong Kong, Japan, Singapore, and mainland China for the past fifteen years. As a founding member of the Inter-Asia Cultural Studies Society and its journal, he has helped to initiate change in the dynamics and intellectual orientation of the region, building a network that has facilitated inter-Asian connections. Asia as Method encapsulates Chen’s vision and activities within the increasingly “inter-referencing” East Asian intellectual community and charts necessary new directions for cultural studies.