Wang Hung-Jen, born in Taipei, Taiwan, loves to watch baseball games, which is one of the so-called “national sports” in Taiwan. After his undergraduate from National Taiwan University (2001), Wang Hung-Jen took his first Master degree at Queen's University of Belfast, United Kingdom, where he understood the finer points of a constructivist approach to political science and the significant role of English School in IR theory. (Un)expectedly, Wang Hung-Jen continued his graduate study in the United States as what most Taiwanese students do today: he went to the graduate school at the University of Denver, Colorado (2004-2006), where he met many nice friends, and then to Cornell University (2006-2009) where, after several years, he realized that 「in our society, whoever deserves it won't get it. We need to survive that kind of reward system in order to live happily.」 Wang Hung-Jen is going to spend some years at Tübingen and tries to explore what does it mean by “Das Leben ist voller Möglichkeiten” (Life is full of options) in his life.

Wang Hung-Jen is currently working on the project that raises questions regarding the relationship between China's identity and its foreign policy: does it have the same identity problem as seen in other Western countries? If not, what factors explain the differences between China and other countries, including the US? To address these questions Wang Hung-Jen will problematize identity to explain Chinese foreign policy. Unlike certain sociological constructivists, he will not try to determine how a coherent state identity guides specific foreign policy results, but instead argue that Chinese foreign policy is more about self-image than self-identity, and analyze it from that perspective. Wang Hung-Jen's project is not focused on building a theory of how ideas held by individuals matter in foreign policy in terms of providing rational actors with focal points or road maps leading to specific policy results. On the contrary, his project will attempt to develop an interpretive method supplemented by a postcolonial perspective and a psychoanalysis, both of which help to understand how self-image has been problematic for China.