Wang Hui
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Professor, Department of Chinese and History, Tsinghua University
[Understanding Encyclopedia in Seconds] Understand Wang Hui in one minute
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The rise of great powers will inevitably be accompanied by conflict? Wang Hui: We should think about the essence of the current conflict
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"East and West" Professor Wang Hui from Tsinghua University: Will the trend of anti-globalization change after the epidemic has eased?
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Tsinghua professor Wang Hui on "Roads and Covered Bridges": Connections Not "Domination"
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Wang Hui: Promoting Global Governance in a Non-Aligned Form
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Cultural Relativity 【Civilizations at the Crossroads: Would the World Be Better? ] The first issue of "Cultural Relativity", a high-end dialogue program between the East and the West, launched "Civilization at the Crossroads: Will the World Be Better?" ", invited Wang Hui, a professor of the Department of Chinese and History of Tsinghua University, Yang Lihua, a professor of the Department of Philosophy of Peking University, Paul Kennedy, a professor of the History Department of Yale University, and Du Zanqi, a professor of Duke University, a famous historian and sinologist, to discuss the impact of the epidemic on human beings. Topics such as influence, globalization trends, how major powers should avoid direct confrontation or conflict, and the relationship between old and new civilizations were discussed. Sino-Singapore
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Wang Hui (born in October 1959), a native of Yangzhou, Jiangsu Province , is one of the first batch of senior professors of liberal arts at Tsinghua University , a Changjiang Scholar Distinguished Professor awarded by the Ministry of Education , a doctoral tutor in the Department of History and the Department of Chinese, and the director of the Institute for Advanced Studies in Humanities and Social Sciences of Tsinghua University. He is considered to be the leader of the " New Left " (in the context of China's current context). [4-5]
He has made important achievements in Chinese intellectual history, Chinese literature, social theory and ethnic area studies. So far, he has published more than 20 Chinese academic papers, and a large number of works have been translated into English, Japanese, Korean, German, Italian, Spanish, Portuguese, Slovenian and other languages. [4-5]
His major works include The Birth of the Century (Part 1 of “China in the 20th Century”, the other two to be published), The Rise of Modern Chinese Thought (four volumes), The Politics of Depoliticization , and East and West "Tibet Issue", " Asian Vision : Narrative of Chinese History", "The Short Twentieth Century ", etc. nearly 20. [6]
In 2013, he and Habermas won the "Luca Pacioli Award" (also translated as the Luca Pacioli Award ), and in 2018, he won the "Anneze Meier Research Award". [6]
Chinese nameWang HuiCountry of CitizenshipChinanationalityChinesedate of birthOctober 1959graduated schoolYangzhou Normal University, Chinese Academy of Social SciencesProfessionwriter, teacherplace of birthYangzhou City, Jiangsu Provincerepresentative work"Dead Fire Revisited", "The Rise of Modern Chinese Thought", etc.gendermalejob titleprofessor
Table of contents
1 character experience
▪ learning experience
▪ work experience
▪ Social work
2 main contribution
▪ representative works
▪ Academic Contribution
3 published books
4 character controversy
5 Award record
character experienceedit broadcast
learning experience
In 1966, he entered Ximen Street Primary School in Yangzhou City.
In 1971, he entered Yangzhou Lu Xun Middle School (now the Affiliated Middle School of Yangzhou University ), and graduated from high school in early 1976.
In 1978, he was admitted as a 77-level undergraduate student of the Chinese Department of Yangzhou Normal University .
He graduated with a bachelor's degree in 1981, was admitted to the school as a postgraduate in modern literature in 1982, and obtained a master's degree from Nanjing University in 1985 .
In 1985, he was admitted to the Graduate School of the Chinese Academy of Social Sciences , studied for a doctorate from Professor Tang Tao, and graduated in 1988 with a doctorate.
Photos of Wang Hui
Photos of Wang Hui (4 photos)
work experience
From 1976 to 1977, he worked as a temporary worker and an apprentice for one and a half years.
After graduating with a Ph.D. in 1988, he was immediately assigned to the Institute of Literature, Chinese Academy of Social Sciences, where he served as assistant researcher, associate researcher, and researcher successively.
In 2002, he was employed as a professor at the School of Humanities of Tsinghua University .
In 2018, he was selected as the first batch of senior professors of liberal arts at Tsinghua University [1] .
He has served as a researcher and visiting professor at Harvard University, University of California , Nordic Asia Institute, University of Washington , Chinese University of Hong Kong , Institute for Advanced Study in Berlin and other universities and research institutions.
Social work
In 1991, he co-founded the "Scholar" series with friends, and served as the editor-in-chief of " Dushu " magazine from 1996 to 2007. During his tenure, "Dushu" is still one of the most influential magazines in China. Even Nandu, a representative of the domestic liberals, acknowledged that Dushu during Wang Hui’s time was a platform for the exchange of ideas in China, but was unexpectedly dismissed in 2007.
main contributionedit broadcast
representative works
【Writings and Editing in Chinese】
1. "Resisting Despair: A Study of Lu Xun and His "Scream" and "Wandering", Taiwan Jiuda Culture Co., Ltd., 1990; Shanghai People's Publishing House, 1991; Hebei Education Press, 2000; Sanlian Publishing House, 2008; Korean version (Paju: Wentanzi), 2014
2. "Wandering Without Land: "May Fourth" and Its Echoes, Zhejiang Literature and Art Publishing House, 1994
3. "Real and Utopian", Jiangsu Literature and Art Publishing House, 1994
4. "Old Shadows and New Knowledge", Liaoning Education Press, 1996
5. "Wang Hui's Selected Works", Guangxi Normal University Press, 1997
6. "Lu Xun", co-edited with Chen Yangu, Huaxia Publishing House, 1997
7. "Culture and Publicity", co-edited with Chen Yangu, Life·Reading·Xinzhi Sanlian Publishing House, first edition in 1998, reprinted in 2005
8. "China's Situation in Global Relations", co-edited with Yu Guoliang, The Chinese University of Hong Kong Press, 1998
9. "Post-study" debate in the 1990s, co-edited with Yu Guoliang, The Chinese University of Hong Kong Press, 1998
10. "Shanghai: City, Society and Culture", co-edited with Yu Guoliang, The Chinese University of Hong Kong Press, 1998
11. The Myth of Development, co-edited with Xu Baoqiang, Oxford University Press (Hong Kong), 1999; The Vision of Development, co-edited with Xu Baoqiang, Central Compilation and Translation Press, 2001
12. "Dead Fire Revisited", People's Literature Publishing House, first edition in 2000, second edition in 2010
13. "The Rise of Modern Chinese Thought" (four volumes), Life·Reading·Xinzhi Sanlian Publishing House, first edition in 2004, second edition in 2008, tenth anniversary edition in 2015, fourth edition in 2019.
14. "Depoliticized Politics: The End of the Short 20th Century and the 1990s", Life·Reading·Xinzhi Sanlian Publishing House, 2008
15. "Don't Seek New Voices: An Interview with Wang Hui", Peking University Press, first edition in 2009, republished in 2010
16. "Asian Perspectives: A Historical Narrative of China", Oxford University Press (Hong Kong), 2010
17. "The "Tibetan Issue" between the East and the West (Part 2): Life·Reading·Xinzhi Sanlian Publishing House, first edition in 2011, second edition in 2014
18. Intersystem Society: Nation, Region and Mobility in Chinese History, Nanyang Technological University Center for Chinese Language and Culture, 2012
19. "The Good and Evil of Sound: Lu Xun's Lecture Notes on "Breaking Evil Voices" and "Scream and Self-Preface", Life, Reading, Xinzhi Sanlian Publishing House, 2013; "Wang Hui Reading Lu Xun: "Breaking Evil Voices Theory" and "Scream and Self-Preface" lecture notes ", The Chinese University of Hong Kong Press, 2013
20. "Variations in Culture and Politics: World War I and the Chinese Ideological War", Shanghai People's Publishing House, 2014
21. "Six Moments in Ah Q's Life", East China Normal University Press, 2014
22. The Short Twentieth Century: The Logic of Chinese Revolution and Politics, Oxford University Press (Hong Kong), 2015
23. "Upside Down", The Chinese University of Hong Kong Press, 2015; CITIC Publishing Group, 2016
24. "The Birth of the Century: The Logic of Chinese Revolution and Politics" (Part 1 of "China in the 20th Century"), Life·Reading·Xinzhi Sanlian Publishing House, 2020
[English works]
1.China’s New Order: Society, Politics, and Economy in Transition, translated by Theodore Huters & Rebecca E. Karl, Cambridge, Mass.: Harvard University Pres, 2003 & 2006
2.The End of Revolution: China and the Limits of Modernity,London & New York: Verso, 2010 & 2011
3.The Politics of Imagining Asia, trans by Theodore Huters,Cambridge, Mass.:Harvard University Press, 2011
4.China from Empire to Nation-State,trans by Michael Gibbs Hill,Cambridge, Mass.:Harvard University Press, 2014
5.China’s Twentieth Century: Revolution, Retreat and the Road to Equality, London & New York: Verso, 2016
[Japanese and Korean works]
1. "Dead Fire Revisited", translated by Kim Jae-gyu, Seoul: Samin Books, 2005
2. "Contemporary China as an Ideological Space", translated by Yujiro Murata, Yukio Sunayama, and Shiro Onodera, Tokyo: Iwanami Shoten, 2006
3. "Imagining New Asia", translated by Lee Wook-yeon, Cha Tae-geun, Choi Jung-sub, Paju: Creation and Criticism, 2011
4. "Asian Vision", translated by Song Yin-jae, Paju: Wentanzi, 2011
5. "The Rise of Modern Chinese Thought", translated by Takeshi Ishii, Tokyo: Iwanami Shoten, 2011
6. "China in World History", translated by Go Ishii and Jiro Hane, Tokyo: Qingtusha, 2011
7. "Politics in the De-political Era", translated by Cheng Jinji, Kim Jingong, and Lee Hyunjeong, Paju: Shi Pillow, 2014
8. "Rebelling Despair: Wang Hui Reading Lu Xun", translated by Song Yin-jae, Paju: Wentanzi, 2014
9. "Six Moments in Ah Q's Life", translated by Kim Young-moon, Seoul: Beyond Books, 2015
10. "East Asia in World History", translated by Tetsushi Marukawa, Tokyo: Qingtusha, 2015
11. "The World in World History", translated by Tetsushi Marukawa, Tokyo: Qingtusha, 2016
【Works in other languages】
1. The New Chinese Order ： Society, politics and economy in transition（意大利语）, translated by Anna Maria Poli, Rome: Manifesto Libri Srl., 2006
2. The New China Order, Society, Politics and Economy in Transition ( translated by Olga Curell Sanmarti, Carles Prado-Fonts and Lin Longbo, Barcelona: Bellaterra, SL, 2008) .
3. Empire or Nation-State? Intellectual Modernity in China（意大利语）, trans by Gaia Perini, Milan: Academia Universa Press, 2010
4. La Questione Tibetana tra Est e Ovest (Italian) , translated by Sabrina Ardizzoni, Roma: Manifesto Libri Srl., 2011
5. Rethinking Equality: Philosophy and Politics XII（德语）, co-author with Sigmar Gabriel, Berlin: Klartext Verlagsges, 2012
6. Wang Hui In Questioning: Modernity and Democracy in Chinese（斯洛文基语）, co-author with Jana S. Rošker, Ljubljana: Studia Humanitatis Asiatica, 2015
7. China - Século XX ( Portuguese), Lisboa: Bertrand Editora, 2017
Academic Contribution
In August 2013, Professor Tiziana Lippiello, Director of the Institute of Asia and Mediterranean Africa at the University of Venice, also wrote an article describing Professor Wang Hui's academic contributions. Its translation was published in the "China Reading News", and the full text is as follows:
Wang Hui, a professor at the prestigious Tsinghua University, is regarded as a representative of the "New Left". He challenged the question of modernity from a new perspective, looking at the world from an Asian perspective—or more precisely, a Chinese perspective.
After a long journey of literary and intellectual history research, he questions traditional analysis, deconstructs stereotyped notions of Asia, and provides a narrative that transcends the typical perspectives of Europe and Eurocentrism. When Asians talk about Asia, what exactly are they talking about? Although Wang Hui's works focus on China, his reflections expand on broader issues, trying to overcome traditional patterns of modernity through a profound analysis of intellectual history. The reason why Wang Hui opposes the Western model to another model is that he wants to reconstruct history and, through reflection on history, provide today's people with the key to mastering their own cultural traditions. In other words, he places history within a new image of Asia and explores its role in the contemporary world. The view of history advocated by Wang Hui embodies the cultural dialogue of the contemporary world, and he uses objective knowledge and critical tools to prove it. He starts with the analysis of some famous Chinese scholars, such as Yan Fu (1854-1921), Liang Qichao (1873-1929), and Zhang Taiyan (1868-1936): these scholars study the theories and methods of Western learning, and they all oppose the hegemony of Western science. Support human culture (Confucianism, Buddhism and Taoism).
As far as Wang Hui is concerned, we cannot too easily apply the paradigm of European thought to Chinese history, even if conversely, the Chinese local model does not necessarily guarantee a correct and objective understanding of Chinese history. Here is an example: Wang Hui believes that the dualism of empire and state belongs entirely to Western thought. This dualism equates Chinese institutions with empires and Western institutions with nation-states. Therefore, he believes that rather than adopting these categories, it is better to use the vocabulary used by Confucianism in the Song Dynasty (960-1279). Japan and the West only introduced the term. Since ancient times, Chinese tradition has been inseparable from the concept of "the world", that is, "what exists under Heaven", or "the whole world". Compared with "empire", the concept of "tianxia" has a different meaning: it reflects China's self-awareness of its own role, which lacks a collision relationship with the other. The concept of "Tianxia" cannot be interpreted as a political system ("a political entity"), on the contrary, it embodies a series of values and ideas related to heaven, earth and people, or in general, the concept of "Tianxia" is related to the Chinese cosmology close relationship.
Wang Hui recognized the value of Confucianism, especially Song Dynasty Confucianism: this ideological tradition was not only a school, but also provided the conditions for political legitimacy for the dynasty in its long history. At critical moments in Chinese history, such as during the unification of the Han Dynasty (220-221 BC), or under the rule of foreign nations, such as the Yuan and Qing dynasties, Confucian classics—especially Jinwen Jingxue —insured dynastic legitimacy played a particularly important role. These dynasties had to rely on traditional Chinese knowledge to establish their legitimacy, and the Han did not necessarily succumb to the cultures and customs of these nations.
Under the influence of Kang Youwei, Wang Hui proposed "Confucian universalism": the rise of this thought coincided with China's awareness of its own world status and sovereignty. Wang Hui also put forward the theory of "anti-modern modernity" and expounded the thoughts of a series of modern Chinese scholars and political thinkers: they opposed the modernity dominated by science and the modernity dominated by the humanities, ( formed the genealogy of modern knowledge). In "The Rise of Modern Chinese Thought", Wang Hui explored the fundamental issue of the concept of time, and analyzed the definition of "momentum", that is, the ancients' understanding of momentum (Latin: 1. period, moment; 2. motive force ; movement) awareness and their ability to adapt to changing times, for example, "Confucius does what he does when he goes, and stops when he stops." In the eleventh century, the Cheng brothers also said that the great methodology of the I Ching was the domination of time. Wang Hui happens to use the concept of "current situation" to reproduce—or, more precisely, not to reproduce—his own view of modernity. [2]
published booksedit broadcast
illusion of development
author name Wang Hui
Work time September 4, 2003
The Vision of Development is a book published by the Central Compilation and Translation Press in September 2003.
The phantom of genuine spot development Genuine collection book Xu Baoqiang; Wang Hui Central Compilation Press 9787801093905
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The Illusion of Development [Genuine Book]
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The Illusion of Development Xu Baoqiang Wang Hui
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The Illusion of Development Xu Baoqiang Wang Hui
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against despair
author name Wang Hui
Work time July 1, 2008
Lu Xun's works are not bestsellers, they are popular books. There are not many Chinese writers who can be published like this. For those who want to survive but do not live, and those who want to work solemnly, Lu Xun can stimulate people's vitality and is the energy of vitality, no matter how much or how deep you understand it.
Dead Fire Revisited
author name Wang Hui
Work time January 1, 2000
"Dead Fire Revisited" is a book published by People's Literature Publishing House in 2000, the author is Wang Hui. It mainly describes the author's thinking on modernity and the evaluation and analysis of contemporary Chinese ideological conditions.
Dead Fire Revisited
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Dead Fire Revisited
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Dead Fire Revisiting 【Full Reduction】
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Anthology of Wang Hui
author name Wang Hui
"Wang Hui's Selected Works" is a book published by Guangxi Normal University Press in 1997. The author is Wang Hui.
Anthology of Wang Hui
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Wang Hui's self-selected collection Wang Hui Guangxi Normal University Press [Genuine]
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character controversyedit broadcast
On March 10, 2010, "Research on Literature and Art" published a long paper by Wang Binbin , a professor of Chinese at Nanjing University . Plagiarism in many places. "Literature and Art Research" refused to publish Wang Hui's response article at the same time, and later violated the general practice of publishing academic criticism, and published the full text in the media "Jinghua Times" and " Southern Weekend ", causing concern and discussion.
Many experts responded to this, saying that the "plagiarism theory" is difficult to establish. Many Lu Xun research experts, such as Qian Liqun , a professor of the Department of Chinese at Peking University , Sun Yu , director of the Lu Xun Museum , and Zhao Jinghua , a researcher at the Institute of Literature of the Chinese Academy of Social Sciences, have discussed the "plagiarism theory". Rebellion against Despair" constitutes plagiarism, whether Wang Hui is indistinguishable from Liang (Qichao) and Lu (Xun), and Wang Binbin's motives. Qian Liqun, Sun Yu, Zhao Jinghua and others all said that the book does have "technical problems" such as insufficient citations, but it is difficult to say that Wang Hui plagiarized maliciously. Since then, there have been articles by Shu Wei, Zhong Biao, and Wei Xing to analyze the problems of Wang Binbin 's article. Wang Binbin had previously published an article insulting Wang Meng and another professor of Chinese Department of Tsinghua University , Lan Dizhi , so some people questioned Wang Binbin's motives. In early July, two open letters with different attitudes were released one after another. One is for some scholars at home and abroad to ask Tsinghua University and the Academy of Social Sciences to set up an investigation committee to deal with the matter. free.
Many critics of Wang Binbin believe that Wang's writings are a product of the unformed academic norms in the 1980s, and should be classified as "irregular citations". This is a technical problem, while "Wang Binbin-style" academic reports and academic criticism have "ulterior motives". The use of media violence to smear scholars is harmful to academic development but not beneficial. Others call for: academic plagiarism and academic plagiarism must be faced directly, those in question must be severely punished, and a neutral academic committee should be established as soon as possible to investigate the incident.
After Professor Wang Hui made a brief statement at the end of March 2010, "I hope the academic community will clarify itself", he was interviewed by Lianhe Zaobao and made a direct response to the plagiarism accusation. He pointed out that the existing articles "clarified the facts in a point-by-point analysis, but they have not been taken seriously in the media." "Wang Wen has ten accusations against "Rebel Despair", six of which provided comments in the original text, but he ignored or covered up these Comments, or misinterpreting so-called reference comments as plagiarism. These practices can be found with a little checking. There are two original works that provide comments, but when the reprint was edited, the paragraphs were edited and the original comments were disconnected from the quotation after the paragraph, but The annotation still exists, which is a technical error. Another example uses the completely untenable concept of 'stealing' to accuse it, which is very arbitrary." [3]
Award recordedit broadcast
On October 20, 2013, the famous Chinese scholar Wang Hui and the German philosopher Habermas were awarded the 2013 "Luca Pacioli Prize". The award is awarded to internationally renowned scholars who use an interdisciplinary approach to produce creative research. Habermas , who won the Pacioli Prize together with Wang Hui, is a famous German philosopher.
Wang Hui also served as the editor-in-chief of Dushu magazine from 1996 to 2007. During his tenure, Dushu was still one of the most influential magazines in China.
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Wang Hui, a famous contemporary Chinese scholar
Personal resume: from Yangzhou, Jiangsu, a famous contemporary Chinese scholar, professor of the Department of Chinese and History of Tsinghua University, and director of the Institute for Advanced Studies in Humanities and Social Sciences of Tsinghua University. Main works: "Resisting Despair: Lu Xun and His Literary World" (1990), "Wandering Without Land: "May Fourth" and Its Echoes (1994), "Wang Hui's Selected Works" (1998), "Dead Fire Revisited" (2000),
Pinggu Sun Haitao
References
1. The first batch of 18 senior liberal arts professors of Tsinghua University were released: the highest honor in the school is equivalent to the academician . The Paper.com . 2018-01-21
2. Wang Hui and Habermas won the Pacioli Award in Venice in October . observer . 2013-10-22 [reference date 2013-10-22]
3. Wang Hui: I never reject real academic criticism . Science Network reference date 2013-06-03
4. Wang Hui - Department of Chinese Language and Literature, Tsinghua University . Department of Chinese Language and Literature, Tsinghua University [citation date 2022-08-04]
5. Wang Hui - Department of History/Institute of Ideology and Culture, Tsinghua University . Department of History/Institute of Ideology and Culture, Tsinghua University [citation date 2022-08-04]
6. Higher Institute of Humanities and Social Sciences . Institute for Advanced Study in Humanities and Social Sciences [citation date 2022-08-04]
汪晖
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讨论2
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清华大学中文系、历史系教授
【秒懂百科】一分钟了解汪晖
00:41
大国崛起必将伴随冲突？汪晖：应思考当下冲突实质
01:50
「东西问」清华教授汪晖：疫情缓解了，逆全球化的趋势会改变吗？
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清华教授汪晖谈“路带廊桥”：是连接而非“统治”
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汪晖：以不结盟形式推进全球治理
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文化相对论 【 十字路口的文明 ：这个世界会更好吗？】大型学理性东西方高端对话节目《文化相对论》，第一期推出《十字路口的文明：这个世界会更好吗？》，邀请清华大学中文系与历史系教授汪晖、北京大学哲学系教授杨立华、耶鲁大学历史系教授保罗·肯尼迪和美国杜克大学教授、著名历史学家和汉学家杜赞奇，围绕 疫情对人类的影响 、全球化趋势、大国之间应如何避免直接对抗或冲突、新旧文明间的关系等话题进行了讨论。 中新
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汪晖（1959年10月－），江苏扬州人，清华大学首批文科资深教授，教育部颁长江学者特聘教授，历史系、中文系博士导师，清华大学人文与社会科学高等研究所所长。被认为是“新左派”（中国当下语境意义）领袖。 [4-5]
在中国思想史、中国文学、社会理论和民族区域研究方面均有重要成就。迄今已发表中文学术论著20余种，大量作品被翻译为英文、日文、韩文、德文、意大利文、西班牙文、葡萄牙文、斯诺文尼亚文等各种文字。 [4-5]
主要著作包括《世纪的诞生》（“20世纪的中国”第一部，另两部待出）、《现代中国思想的兴起》（四卷本）、《去政治化的政治》、《东西之间的“西藏问题"》、《亚洲视野：中国历史的叙述》、《短二十世纪》等近20种。 [6]
2013年与哈贝马斯同获"卢卡·帕西欧利奖”（又译卢卡·帕西奥利奖）, 2018年获“安莉内泽·迈尔研究奖”。 [6]
中文名汪晖国 籍中国民 族汉出生日期1959年10月毕业院校扬州师范学院、中国社会科学院职 业作家、教师出生地江苏省扬州市代表作品《死火重温》、《现代中国思想的兴起》等性 别男职 称教授
目录
1 人物经历
▪ 学习经历
▪ 工作经历
▪ 社会兼职
2 主要贡献
▪ 代表著作
▪ 学术贡献
3 出版图书
4 人物争议
5 获奖记录
人物经历编辑 播报
学习经历
1966年入扬州市西门街小学，
1971年入扬州市鲁迅中学（今扬州大学附属中学）、1976年初高中毕业。
1978年录取为扬州师范学院中文系77级本科生。
1981年本科毕业，1982年考取该校现代文学专业研究生，1985年在南京大学获得硕士学位。
1985年考取中国社会科学院研究生院，从唐弢教授攻读博士学位，于1988年毕业并获得博士学位。
汪晖照片
汪晖照片(4张)
工作经历
1976至1977年间，先后当过一年半的临时工和徒工。
1988年博士毕业，随即分配至中国社会科学院文学研究所工作，先后任助理研究员、副研究员、研究员。
2002年受聘清华大学人文学院教授。
2018年入选清华大学首批文科资深教授 [1] 。
曾先后在哈佛大学、加州大学、北欧亚洲研究所、华盛顿大学、香港中文大学、柏林高等研究所等大学和研究机构担任研究员、访问教授。
社会兼职
1991年与友人共同创办《学人》丛刊，1996年至2007年担任《读书》杂志主编，在其任内，《读书》依然是国内最有影响力的杂志之一。连境内自由派代表南都都承认汪晖时期的《读书》是中国各种思想交流的平台，但在2007年意外遭到解职。
主要贡献编辑 播报
代表著作
【中文著述及编著】
1.《反抗绝望：鲁迅及其〈呐喊〉〈彷徨〉研究》，台湾久大文化有限公司，1990年；上海人民出版社，1991年；河北教育出版社，2000年；三联书店，2008年；韩文版（坡州：文坛子），2014年
2.《无地彷徨：“五四”及其回声》，浙江文艺出版社，1994年
3.《真实的与乌托邦的》，江苏文艺出版社，1994年
4.《旧影与新知》，辽宁教育出版社，1996年
5.《汪晖自选集》，广西师范大学出版社，1997年
6.《鲁迅》，与陈燕谷合编，华夏出版社，1997年
7.《文化与公共性》，与陈燕谷合编，生活·读书·新知三联书店，1998年初版，2005年再版
8.《全球关系中的中国处境》，与余国良合编，香港中文大学出版社，1998年
9.《90年代的“后学”论争》，与余国良合编，香港中文大学出版社，1998年
10.《上海：城市、社会与文化》，与余国良合编，香港中文大学出版社，1998年
11.《发展的迷思》，与许宝强合编，牛津大学出版社（香港），1999年；《发展的幻象》，与许宝强合编，中央编译出版社，2001年
12.《死火重温》，人民文学出版社，2000年初版，2010年第二版
13.《现代中国思想的兴起》（四卷），生活·读书·新知三联书店，2004年初版，2008年第2版，2015年十周年纪念版，2019年第四版。
14.《去政治化的政治：短20世纪的终结与90年代》，生活·读书·新知三联书店，2008年
15.《别求新声：汪晖访谈录》，北京大学出版社，2009年初版，2010年再版
16.《亚洲视野：中国的历史叙述》，牛津大学出版社（香港），2010年
17.《东西之间的“西藏问题”（外二篇）》：生活·读书·新知三联书店，2011年初版，2014年第2版
18.《跨体系社会：中国历史中的民族、区域与流动性》，南洋理工大学中华语言文化中心，2012年
19.《声之善恶：鲁迅〈破恶声论〉〈呐喊·自序〉讲稿》，生活·读书·新知三联书店，2013年；《汪晖读鲁迅：〈破恶声论〉〈呐喊·自序〉讲稿》，香港中文大学出版社，2013年
20.《文化与政治的变奏：一战和中国思想战》，上海人民出版社，2014年
21.《阿Q生命中的六个瞬间》，华东师范大学出版社，2014年
22.《短二十世纪：中国革命与政治的逻辑》，牛津大学出版社（香港），2015年
23.《颠倒》,香港中文大学出版社，2015年；中信出版集团，2016年
24.《世纪的诞生：中国革命与政治的逻辑》（“20世纪的中国”第一部），生活·读书·新知三联书店，2020年
【英文作品】
1.China’s New Order: Society, Politics, and Economy in Transition, translated by Theodore Huters & Rebecca E. Karl, Cambridge, Mass.: Harvard University Pres, 2003 & 2006
2.The End of Revolution: China and the Limits of Modernity,London & New York: Verso, 2010 & 2011
3.The Politics of Imagining Asia, trans by Theodore Huters,Cambridge, Mass.:Harvard University Press, 2011
4.China from Empire to Nation-State,trans by Michael Gibbs Hill,Cambridge, Mass.:Harvard University Press, 2014
5.China’s Twentieth Century: Revolution, Retreat and the Road to Equality, London & New York: Verso, 2016
【日、韩作品】
1.《死火重温》，金宅圭译,首尔：Samin Books，2005年
2.《作为思想空间的当代中国》，村田雄二郎、砂山幸雄、小野寺史郎译，东京：岩波书店，2006年
3.《想象新亚洲》，李旭渊、车泰根、崔正燮译,坡州：创作与批评，2011年
4.《亚洲视野》，宋寅在译，坡州：文坛子，2011年
5.《现代中国思想的兴起》，石井刚译，东京：岩波书店，2011年
6.《世界史中的中国》，石井刚、羽根次郎译，东京：青土社，2011年
7.《去政治时代的政治》，成谨济、金震共、李炫政译，坡州：石枕头，2014年
8.《反抗绝望：汪晖阅读鲁迅》，宋寅在译，坡州：文坛子，2014年
9.《阿Q生命中的六个瞬间》，金永文译,首尔：Beyond Books，2015年
10.《世界史中的东亚》，丸川哲史译，东京：青土社，2015年
11.《世界史中的世界》，丸川哲史译，东京：青土社，2016年
【其他语言的作品】
1.Il Nuovo Ordine Cinese：Società, politica ed economia in transizione（意大利语）,translated by Anna Maria Poli, Roma: Manifesto Libri Srl., 2006
2.El Nuevo Orden de China, Sociedad, Politica y Economia en Transicion（西班牙语），traduccion de Olga Curell Sanmarti, Carles Prado-Fonts y Lin Longbo, Barcelona: Bellaterra, S. L., 2008
3.Impero o Stato-Nazione? La Modernità intellecttuale in Cina（意大利语）, trans by Gaia Perini, Milano: Academia Universa Press, 2010
4.La Questione Tibetana tra Est e Ovest（意大利语）,translated by Sabrina Ardizzoni, Roma: Manifesto Libri Srl., 2011
5.Die Gleichheit neu denken: Philosophie und Politik XII（德语）,co-author with Sigmar Gabriel, Berlin: Klartext Verlagsges, 2012
6.Wang Hui In Vprasanje: Modernosti Ter Demokracije Na Kitajsken（斯洛文尼亚语）,co-author with Jana S. Rošker, Ljubljana: Studia Humanitatis Asiatica, 2015
7.China - Século XX（葡萄牙语）,Lisboa: Bertrand Editora, 2017
学术贡献
2013年8月，威尼斯大学亚洲及地中海非洲研究所所长李集雅（Tiziana Lippiello）教授还撰写文章，阐述汪晖教授的学术贡献。其译文被刊载于《中华读书报》上，全文如下：
汪晖是著名学府清华大学的教授，他被视为“新左派”的代表人物。他极具挑战性地、从一个全新的角度提出对现代性问题的追问，并从亚洲视野——或更准确地说，从中国视野——观察整个世界。
经过漫长的文学史和思想史研究的旅程，他对传统分析提出质疑，解构老一套的亚洲观念，并提供了一种能够超越欧洲及欧洲中心主义典型视角的叙述。当亚洲人谈亚洲时，他们究竟在谈什么？虽然汪晖的作品主要论述中国，但他的反思拓展出更为广阔的问题，试图通过思想史的深刻分析，超克现代性的传统模式。汪晖之所以将西方模式与另一种模式对立起来，是因为他想重建历史并通过对历史的反思，给今人提供掌握自己文化传统的钥匙。换句话说，他将历史置于新的亚洲形象内，并探索其在当代世界中的角色。汪晖所主张的历史观体现了当代世界的文化对话，他用客观知识和批评工具来证明它。他从一些著名的中国学者的分析入手，如严复（1854-1921）、梁启超（1873-1929）以及章太炎（1868-1936）：这些学者研究西学的学说和方法，又都反对西方科学的霸权，支持人文文化（儒学、佛学与道学）。
就汪晖而言，我们不能太轻易把欧洲思想的典范应用于中国历史，即使反过来说中国本地模式未必保证对中国历史的正确、客观的理解。这里可以举一个例子：汪晖认为帝国与国家的二元论完全属于西方思想，这种二元论将中国制度等同于帝国，将西方制度等同于民族国家。因此，他认为与其采用这些范畴不如借助宋代(960-1279)儒学所用的词汇，根据他的研究，近代“帝国”的范畴并非源自中国传统的同一概念，晚清中国(1644-1911)从日本与西方才引进这个词。中国传统自古代以来离不开“天下”概念，即“what exists under Heaven”，或“全世界”。与“帝国”相比，“天下”观念有不同的含义：它反映中国对于自己的角色的自我意识，这种角色缺乏一种与他者的碰撞关系。 “天下”概念不能被解释为一种政治体系（“a political entity”）,相反，它体现了一系列与天地人有关的价值和理念，或总的来说，“天下”概念与中国宇宙观有密切的关系。
汪晖承认儒学思想的价值，尤其宋代儒学：这一思想传统不仅仅是一种学派，而且在漫长的历史中，也给王朝提供了政治合法性的条件。在中国历史的关键时刻，例如在汉代(公元前220 -221)统一过程中，或者在外来民族的统治下，如元朝和清朝，儒学经典——尤其今文经学——为保证王朝的合法性发挥了尤其重要的作用。这些王朝不得不依赖中国传统知识以确立自身的合法性，而汉族也未必屈服于这些民族的文化和风俗习惯。
汪晖在康有为的影响下提出“儒学普遍主义”：该思想的兴起与中国对自己的世界地位和主权的自觉是同时出现的。汪晖也提出了“反现代的现代性”理论，并阐述了一系列中国现代学者和政治思想家的思想：他们将以科学为主导力量的现代性与人文科学为主的现代性对立起来，（形成了近代知识的谱系）。在《现代中国思想的兴起》这一里宏伟巨制中，汪晖探索了时间观这个根本问题，分析了“时势”的定义，即古人对momentum（拉丁文：1.时期、时刻；2. 动力；运动）的意识以及他们适应时代变化的能力，例如，“孔子时行则行，时止则止”。在十一世纪，程氏兄弟也说《易经》伟大的方法论乃是对时间的支配。汪晖恰好用“时势”的观念来再现——或者更准确地说，不要再现——他自己的现代性观。 [2]
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