2009/10/22 by Tze-ki Hon · 21 citations
Social Sciences · #Chinese history and philosophy #Japanese History and Culture #Eurasian Exchange Networks #China #Hierarchy #Sinology #Modernization theory #History #Temporality #Sociology #Order (exchange) #Political science #Law #Epistemology #Philosophy
paper · doi:10.1177/0097700409345126
published in Modern China 36(2), 139-169 (SAGE Publishing)
openalex publication_date 2009/10/22 · openalex created_date 2025/10/10 · openalex updated_date 2026/05/21
In 1892, Terrien de Lacouperie (1845—1894), professor of Chinese at University College in London, set out to prove that the Chinese migrated from Mesopotamia in prehistoric times. Despite mixed responses from his colleagues, Lacouperie’s “Sino-Babylonianism” found its way into China and captured the imagination of Chinese historians from the 1900s to 1930s. Whether they supported or opposed Lacouperie’s view, Chinese historians were intrigued by his boldness in linking early China to the global network of trade and cultural exchange. This article examines how Chinese historians adopted, transformed, and appropriated Sino-Babylonianism in their discourse on the nation. It argues that the rise and fall of Sino-Babylonianism coincided with the Chinese perceptions of the world system of nation-states. Sino-Babylonianism was warmly received when the Chinese perceived the world system of nation-states as a hierarchy in temporality, prescribing a process of evolution that all human communities must follow. Sino-Babylonianism was fiercely rejected when the Chinese saw the world system of nation-states as a hierarchy in space, characterized by incessant territorial expansion of imperialist powers. In both instances, Sino-Babylonianism was no longer what Lacouperie had proposed in the late nineteenth century. Rather, it was an important benchmark for the Chinese understanding of the modern global order.