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Dai Jitao or Tai Chi-t'ao (Chinese: 戴季陶; pinyin: Dài Jìtáo; January 6, 1891 – February 21, 1949) was a Chinese journalist, an early Kuomintang member, and the first head of the Examination Yuan of the Republic of China.
- Dai Jiachang, Dai Anguo, Chiang Wei-kuo
- Kuomintang
Mar 24, 2023 · Dai Jitao (戴季陶) is often referred to as Dai Chuanxian (傳賢) or by his pseudonyms, Dai Xuantang (選堂) or Dai Jitao (季陶). As a journalist, his pen name was Dai Tianchou (天仇). He was born in 1890 in Hanzhou, Sichuan (north of Chengdu, now Guangmo). He learned Japanese in Chengdu, and from 1905 to 1909 (from the age of 15 to 19 ...
- Hideaki Sasaki
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Whereas Dai Jitao had posited the Meiji Restoration as a successful bourgeois revolution, Chinese scholars in the 1950s and early 1960s engaged with Soviet discourse on Japan, describing the Restoration as merely a slight change or an “incomplete bourgeois revolution” at best, with large elements of the “feudal” social structure ...
- Oleg Benesch
- 2014
Nov 8, 2019 · 14 Dai Jitao, “Wo he yige pengyou de tanhua” (My Conversations with a friend), Xingqi pinglun (Weekly Review), no. 17 (1919): 4. 15 Liang Shuming, “Zhongguo wenhua yaoyi” (The Essentials of Chinese Culture) (1949), Liang Shuming quanji (Complete works of Liang Shuming), vol. 3 (Jinan, China: Shandong renmin chubanshe, 1990), 225.
- Luo Zhitian
- 2019
Mar 24, 2023 · Dai Jitao is often referred to as Dai Chuanxian or by his pseudonyms, Dai Xuantang or Dai Jitao. As a journalist, his pen name was Dai Tianchou. He was born in 1890 in Hanzhou, Sichuan (north of ...
- Hideaki Sasaki
Mar 28, 2013 · Dai Jitao 戴季陶 (1891-1949), actual name ( ming) Dai Chuanxian 戴傳賢, style Tianchou 天仇 or Li Yuan 孝園, was a philosopher and politician of the first half of the 20th century, and the main theoretician of the Nationalist Party Kuomintang 國民黨 (KMT). His family hailed from Wuxing 吳興 (modern Huzhou 湖州, Zhejiang), but ...
The Buddhist Nationalism of Dai Jitao 戴季陶. GREGORY ADAM SCOTT1. Columbia University. “To choose Buddhism in the search for religious identity meant that one was choosing to be Chinese. It was an expression of cultural loyalism, a denial that things Chinese were inferior.”. Holmes Welch, The Revival of Chinese Buddhism, 261.
