Focussing on Chen Jiru's writings, this study explores the various ways that Chen advertised himself to prospective readers, and the way that commercial and political interests used his personae for their own ends, from the seventeenth century to the present.
An unprecedented passion for saving lives swept through late Ming society, giving rise to charitable institutions that transcended family, class, and religious boundaries. Analyzing lecture transcripts, administrative guidelines, didactic tales, and diaries, Joanna Handlin Smith abandons the facile explanation that charity was a response to poverty and social unrest and examines the social and economic changes that stimulated the fervor for doing good. With an eye for telling details and a finesse in weaving the voices of her subjects into her narrative, Smith brings to life the hard choices that five men faced when deciding whom to help, how to organize charitable distributions, and how to balance their communities' needs against the interests of family and self. She thus shifts attention from tired questions about whether the Chinese had a tradition of charity (they did) to analyzing the nature of charity itself. Skillfully organized and engaging, The Art of Doing Good moves from discussions about moral leadership and beliefs to scrutiny of the daily operation of soup kitchens and medical dispensaries, and from examining local society to generalizing about the just use of resources and the role of social networks in charitable giving. Smith's work will transform our thinking about the boundaries between social classes in late imperial China and about charity in general.
Like every major culture, Chinese has its set of keywords: pivotal terms of political, ethical, literary and philosophical discourse. Tracing the origins, development, polysemy, and usages of keywords is one of the best ways to chart cultural and historical changes. This volume analyzes some of these keywords from different disciplinary and temporal perspectives, offering a new integrative study of their semantic richness, development trajectory, and distinct usages in Chinese culture. The authors of the volume explore different keywords and focus on different periods and genres, ranging from philosophical and historical texts of the Warring States period (453-V221 BCE) to late imperial (ca. 6th?V18th centuries CE) literature and philosophy. They are guided by a similar set of questions: What elevates a mere word to the status of keyword? What sort of resonance and reverberations do we expect a keyword to have? How much does the semantic range of a keyword explain its significance? What kinds of arguments does it generate? What are the stories told to illustrate its meanings? What are political and intellectual implications of the keyword's reevaluation? What does it mean to translate a keyword and map its meaning against other languages? Throughout Chinese history, new ideas and new approaches often mean reinterpreting important words; rupture, continuities, and inflection points are inseparable from the linguistic history of specific terms. The premise of this book is that taking the long view and encompassing different disciplines yield new insights and unexpected connections. The authors, who come from the fields of history,
In this illuminating study of a vital but long overlooked aspect of Chinese religious life, Jimmy Yu reveals that in the sixteenth and seventeenth centuries, self-inflicted violence was an essential and sanctioned part of Chinese culture. He examines a wide range of practices, including blood writing, filial body-slicing, chastity mutilations and suicides, ritual exposure, and self-immolation, arguing that each practice was public, scripted, and a signal of cultural expectations. Individuals engaged in acts of self-inflicted violence to exercise power and to affect society, by articulating moral values, reinstituting order, forging new social relations, and protecting against the threat of moral ambiguity. Self-inflicted violence was intelligible both to the person doing the act and to those who viewed and interpreted it, regardless of the various religions of the period: Buddhism, Daoism, Confucianism, and other religions. This book is a groundbreaking contribution to scholarship on bodily practices in late imperial China, challenging preconceived ideas about analytic categories of religion, culture, and ritual in the study of Chinese religions.
The maverick cultural entrepreneur Li Yu survived the tumultuous Ming-Qing dynastic transition of the mid-seventeenth century through a commercially successful practice founded on intermedial experimentation. He engaged an astonishingly broad variety of cultural forms: from theatrical performance and literary production to fashion and wellness; from garden and interior design to the composition of letters and administrative documents. Drawing on his nonliterary work to reshape his writing, he translated this wide-ranging expertise into easily transmittable woodblock-printed form. Towers in the Void is a groundbreaking analysis of Li Yu’s work across these varied fields. It uses the concept of media to traverse them, revealing Li Yu’s creative enterprise as a remaking of early modern media forms. S. E. Kile argues that Li Yu’s cultural experimentation exploits the seams between language and the tangible world. He draws attention to the materiality of particular media forms, expanding the scope of early modern media by interweaving books, buildings, and bodies. Within and across these media, Li Yu’s cultural entrepreneurship with the technology of the printed book embraced its reproducibility while retaining a personal touch. His literary practice informed his garden design and, conversely, he drew on garden design to transform the vernacular short story. Ideas for extreme body modification in Li Yu’s fiction remade the possibilities of real human bodies in his nonfiction writing. Towers in the Void calls for seeing books, bodies, and buildings as interlinked media forms, both in early modern China and in today’s media-saturated world, positioning the Ming and Qing as a crucial site of global early modern cultural change.
This book is a study of the social and cultural change in Ming China's lower Yangzi delta region from about 1500 to 1644. It takes three social groups—literati, scholarofficials and merchants—as the framework for discussing the political, socioeconomic and cultural forces that coalesced and reinforced one another to influence and facilitate the region’s change. A still wider perspective reveals how the region’s political ties with the state and commercial links with external markets impacted the region for better and for worse. The book also discusses the literati's reflection and discourse, which their participation in the change generated, on the issues of morality, money, politics and disorder. The reader, when brought into the richly textured social and cultural life of Ming China's heartland, will foster an appreciation of what it was like for the region and its people to live in an age of commercial and cultural vigor, which then descended into distress and despair. For scholars and for others conversant with Chinese history, and Ming history in particular, the extensive use of literati sources and the references to contemporary scholarship will be of interest.
In 1967 a body of Chinese texts was discovered in a tomb outside Shanghai. It contained a set of unique examples of an oral genre favoured by unlearned classes in the late imperial period (15th century), best called 'chantefables', appearing at the beginning of a profound historical shift which resulted in a broadening of the uses of writing and printing in China. These texts are now generally seen to occupy an important place in the development of Chinese literature as a whole, and of Chinese vernacular literature in particular. In the first monographic treatment of all the chantefable corpus in English the author, by examination from a more anthropological view, points out that these 'oral traditional texts' can only be appreciated in the festival, ritual and performative context of their derivation and reception. Topics dealt with in this important work include the popular interpretation of Confucian orthodoxies, the literary recycling of the oral tradition, and the influence of chantefables on the development of Chinese vernacular fiction. The author offers interesting comparative perspective on the different social consequences of print technology in China and the West. Illustrations of ten chantefable woodblocks are included.
Despite the importance of Chen Hongshou (1599-1652) as an artist and scholar of the late Ming period, until now no full length study in English has focused on his work. Author Tamara H. Bentley takes a broadly interdisciplinary approach, treating Chen's oeuvre in relation to literary themes and economic changes, and linking these larger concerns to visual analyses. In so doing, Bentley sheds new light not only on Chen, but also on an important cultural moment in the first half of the seventeenth century, when Chinese scholar artists began to direct their work towards anonymous public markets.
The Many Faces of Ruan Dacheng: Poet, Playwright, Politician in Seventeenth-Century China is the first monograph in English on a controversial Ming dynasty literary figure. It examines and re-assesses the life and work of Ruan Dacheng (1587–1646), a poet, dramatist, and politician in the late Ming period. Ruan Dacheng was in his own time a highly regarded poet, but is best known as a dramatist, and his poetry is now largely unknown. He is most notorious as a ‘treacherous official’ of the Ming–Qing transition, and as a result his literary work—his plays as well as his poetry—has been neglected and undervalued. Hardie argues that Ruan’s literary work is of much greater significance in the history of Chinese literature than has generally been recognised since his own time. Ruan, rather than being a transgressive figure, is actually a very typical late Ming literatus, and as such his attitudes towards identity and authenticity can add to our understanding of these issues in late Ming intellectual history. These insights will impact on the cultural and intellectual history of late imperial China. ‘This work is exciting and reads almost like a novel. It has both a biographical and a literary component. It successively examines Ruan Dacheng’s biography in the context of his time, his complex relationships with his contemporaries, and the question of the judgment made on him in his time and by posterity.’ —Rainier Lanselle, École Pratique des Hautes Études, France ‘The author makes a persuasive argument that Ruan Dacheng deserves revaluation as a late Ming literatus and makes a contribution to the field of premodern Chinese literature and culture by presenting his life and work within a broader context, especially by examining examples of his poetry and discussing his plays.’ —Richard Strassberg, UCLA
Thirty years ago, Hu Shih's views of Chinese society and history were representative of Sinology in general: China itself had no native religion, just local customs; its only real religion was an import, Buddhism. These views have now been completely overturned, with massive implications for our understanding not only of China but also of humanity as a whole: it is no longer possible to imagine that at least one major traditional society constructed and construed itself without reference to a non-mundane world that permeated every facet of society, and it therefore becomes indispensable for students of China to take the history of Chinese religion into account and for students of religion to take into account the Chinese experience of and Chinese categories for dealing with religious phenomena. The present volumes contain a selection of twenty-one essays presented in a conference convened jointly by the Ecole francaise d'Extreme-Orient and the Centre for the Study of Religion and Chinese Society of the Chinese University of Hong Kong, on "Religion and Chinese Society: The Transformation of a Field and Its Implications for the Study of Chinese Culture" held on May 29-June 2, 2000. The collection aims at providing as wide a coverage as possible of recent research in the history of Chinese religion and seeks to draw some tentative conclusions about the implications for the study of Chinese religion and society in general.