Abstract Qian xun 謙遜 in modern Chinese is usually translated as “modesty” in English. In this paper, I examine the arguably earliest version of it in early Chinese thought, qian 謙. I first extract its basic features from the qian hexagram 謙卦 in the Yi jing 易經 and identify very similar features in other texts, such as the Dao de jing 道德經, the Xunzi 荀子, and the Lüshi chunqiu 呂氏春秋. On the basis of this textual comparison, then, I reconstruct the idea of qian in a way that captures what underlies the relevant passages in all of the aforementioned texts. Finally, I understand the qian person to be someone who is disposed not to present himself in a better light than the other person in social interactions but to treat the other person as better by highlighting some aspect of the other person. I ultimately argue that this idea of qian was shared widely among early Chinese thinkers regardless of later historical divisions of different schools of thought.
{"title":"QIAN 謙 IN EARLY CHINESE THOUGHT","authors":"Doil 渡鎰 Kim 金","doi":"10.1017/eac.2020.2","DOIUrl":"https://doi.org/10.1017/eac.2020.2","url":null,"abstract":"Abstract Qian xun 謙遜 in modern Chinese is usually translated as “modesty” in English. In this paper, I examine the arguably earliest version of it in early Chinese thought, qian 謙. I first extract its basic features from the qian hexagram 謙卦 in the Yi jing 易經 and identify very similar features in other texts, such as the Dao de jing 道德經, the Xunzi 荀子, and the Lüshi chunqiu 呂氏春秋. On the basis of this textual comparison, then, I reconstruct the idea of qian in a way that captures what underlies the relevant passages in all of the aforementioned texts. Finally, I understand the qian person to be someone who is disposed not to present himself in a better light than the other person in social interactions but to treat the other person as better by highlighting some aspect of the other person. I ultimately argue that this idea of qian was shared widely among early Chinese thinkers regardless of later historical divisions of different schools of thought.","PeriodicalId":11463,"journal":{"name":"Early China","volume":"43 1","pages":"1 - 27"},"PeriodicalIF":0.3,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/eac.2020.2","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43354517","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Although Wang Chong has often been categorized as a kind of fatalist, many scholars maintain that his fatalism does not include one's moral autonomy, as he argues that one's inborn moral tendencies can be changed through education. He even acknowledges that a person can live a different life from what one's ming must have dictated. But in this article, I show that even when Wang seems to claim that personal effort is important in life, he soon claims that even the abilities to make efforts or to strive to be a better person are more or less decided at birth. And even when he claims that people born with evil nature can be guided to goodness, nowhere does he suggest that to be good or evil is a matter of our choice. And if there is an occasion where one does not live up to what one's ming has predetermined, it is only because there was another ming, one that is more powerful than that of an individual, that interfered with the realization of one's original ming, not because that one's original ming has changed. In the end, I argue that even though Wang Chong may not be a fatalist in its fullest sense, since fatalism means that every event is necessitated, he comes very close to being one, as he sees that in so many instances of our lives, we are not free to act in any other way than in the way that ming has prearranged.
{"title":"WANG CHONG'S FATALISM","authors":"Y. Song 宋","doi":"10.1017/eac.2020.7","DOIUrl":"https://doi.org/10.1017/eac.2020.7","url":null,"abstract":"Abstract Although Wang Chong has often been categorized as a kind of fatalist, many scholars maintain that his fatalism does not include one's moral autonomy, as he argues that one's inborn moral tendencies can be changed through education. He even acknowledges that a person can live a different life from what one's ming must have dictated. But in this article, I show that even when Wang seems to claim that personal effort is important in life, he soon claims that even the abilities to make efforts or to strive to be a better person are more or less decided at birth. And even when he claims that people born with evil nature can be guided to goodness, nowhere does he suggest that to be good or evil is a matter of our choice. And if there is an occasion where one does not live up to what one's ming has predetermined, it is only because there was another ming, one that is more powerful than that of an individual, that interfered with the realization of one's original ming, not because that one's original ming has changed. In the end, I argue that even though Wang Chong may not be a fatalist in its fullest sense, since fatalism means that every event is necessitated, he comes very close to being one, as he sees that in so many instances of our lives, we are not free to act in any other way than in the way that ming has prearranged.","PeriodicalId":11463,"journal":{"name":"Early China","volume":"43 1","pages":"285 - 310"},"PeriodicalIF":0.3,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/eac.2020.7","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42476892","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Pictorial brick tiles and stone carvings from the Eastern Han period show women engaged in the production of alcohol, and early histories and literary sources provide an insight into women's role in brewing, drinking, and selling alcohol in shops and in the market. Preparation of alcohol for ritual ceremonies, banquets, and daily consumption is listed among the many household duties for which women were responsible. It was women's work (nüshi 女事), as was the production of textiles, which assigned women with an economic role but also gave them a moral identity in the social sphere. However, women's mastery of brewing—mentioned but rarely elaborated—upon, did not connote feminine virtues in the same way as weaving. Through a close examination of artistic representations that show women engaged in the making of alcohol on the estate and in a workshop setting in the southwest (present-day Sichuan province), this article aims to examine the role women played in alcohol production and their contribution to the economy of both their household and the region in early Imperial China.
{"title":"WOMEN'S ROLE IN THE PRODUCTION AND SALE OF ALCOHOL IN HAN CHINA AS REFLECTED IN TOMB ART FROM SICHUAN","authors":"Hajni 好佩 Elias 薛","doi":"10.1017/eac.2019.16","DOIUrl":"https://doi.org/10.1017/eac.2019.16","url":null,"abstract":"Abstract Pictorial brick tiles and stone carvings from the Eastern Han period show women engaged in the production of alcohol, and early histories and literary sources provide an insight into women's role in brewing, drinking, and selling alcohol in shops and in the market. Preparation of alcohol for ritual ceremonies, banquets, and daily consumption is listed among the many household duties for which women were responsible. It was women's work (nüshi 女事), as was the production of textiles, which assigned women with an economic role but also gave them a moral identity in the social sphere. However, women's mastery of brewing—mentioned but rarely elaborated—upon, did not connote feminine virtues in the same way as weaving. Through a close examination of artistic representations that show women engaged in the making of alcohol on the estate and in a workshop setting in the southwest (present-day Sichuan province), this article aims to examine the role women played in alcohol production and their contribution to the economy of both their household and the region in early Imperial China.","PeriodicalId":11463,"journal":{"name":"Early China","volume":"43 1","pages":"247 - 284"},"PeriodicalIF":0.3,"publicationDate":"2020-03-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/eac.2019.16","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47064082","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This obituary surveys the biography and major works of Liu Zehua, a leading scholar of China’s intellectual history, political thought, and political culture. It explores the impact of Liu Zehua’s personal experience, in particular the upheavals of the Cultural Revolution, on his conceptualization of Chinese political culture as subjugated to the overarching principle of monarchism. Liu Zehua’s critical engagement with China’s past distinguished him from proponents of revival of traditional values and made him one of the powerful opponents of cultural conservatives in China. 提要 這篇悼文介紹中國著名學者劉澤華先生及其主要著作。劉澤華先生是中國政治思想和政治文化領域的大家。本文探討劉澤華先生的個人經歷，尤其是他在文化大革命中經歷的劇變，對其歷史觀的影響。先生的經歷引發其思考：爲什麽中國傳統政治文化一直屈服於王權主義思想及實踐？劉澤華對中國歷史的批判性解讀使他有別於支持傳統價值觀復興的學者們， 成爲中國文化保守主義的主要反對者之一。
Abstract This obituary surveys the biography and major works of Liu Zehua, a leading scholar of China’s intellectual history, political thought, and political culture. It explores the impact of Liu Zehua’s personal experience, in particular the upheavals of the Cultural Revolution, on his conceptualization of Chinese political culture as subjugated to the overarching principle of monarchism. Liu Zehua’s critical engagement with China’s past distinguished him from proponents of revival of traditional values and made him one of the powerful opponents of cultural conservatives in China. 提要 这篇悼文介绍中国著名学者刘泽华先生及其主要著作。刘泽华先生是中国政治思想和政治文化领域的大家。本文探讨刘泽华先生的个人经历，尤其是他在文化大革命中经历的剧变，对其历史观的影响。先生的经历引发其思考：为什么中国传统政治文化一直屈服于王权主义思想及实践？刘泽华对中国历史的批判性解读使他有别于支持传统价值观复兴的学者们， 成为中国文化保守主义的主要反对者之一。
{"title":"LIU ZEHUA 劉澤華 (1935–2018)","authors":"Yuri 銳 Pines 尤","doi":"10.1017/eac.2019.3","DOIUrl":"https://doi.org/10.1017/eac.2019.3","url":null,"abstract":"Abstract This obituary surveys the biography and major works of Liu Zehua, a leading scholar of China’s intellectual history, political thought, and political culture. It explores the impact of Liu Zehua’s personal experience, in particular the upheavals of the Cultural Revolution, on his conceptualization of Chinese political culture as subjugated to the overarching principle of monarchism. Liu Zehua’s critical engagement with China’s past distinguished him from proponents of revival of traditional values and made him one of the powerful opponents of cultural conservatives in China. 提要 這篇悼文介紹中國著名學者劉澤華先生及其主要著作。劉澤華先生是中國政治思想和政治文化領域的大家。本文探討劉澤華先生的個人經歷，尤其是他在文化大革命中經歷的劇變，對其歷史觀的影響。先生的經歷引發其思考：爲什麽中國傳統政治文化一直屈服於王權主義思想及實踐？劉澤華對中國歷史的批判性解讀使他有別於支持傳統價值觀復興的學者們， 成爲中國文化保守主義的主要反對者之一。","PeriodicalId":11463,"journal":{"name":"Early China","volume":"42 1","pages":"1 - 13"},"PeriodicalIF":0.3,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/eac.2019.3","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"56562812","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Early Chinese texts make us witnesses to debates about the power, or lack thereof, that humans had over the course of events, the outcomes of their actions, and their own lives. In the midst of these discourses on the limits of the efficacy of human agency, the notion of ming 命 took a central position. In this article, I present a common pattern of thinking about the relationship between the person and the world in early China. I call it the reifying pattern because it consisted in thinking about ming as a hypostasized entity with object-like features. Although external and independent, ming was not endowed with human qualities such as the capacities for empathy, responsivity, and intersubjectivity. The reification of fate implied an understanding of ming as an external, amoral, and determining force that limited humans without accepting intercommunication with them, thereby causing feelings of alienation, powerlessness, and existential incompetence. I first show that the different meanings of ming hold a sense of prevailing external reality, and hence can be connected to the overarching meaning of fate. Then, I offer an account of the process of reification of fate in early China and its consequences, theoretical and practical, through cases study of received (Mengzi 孟子) and found (Tang Yu zhi dao 唐虞之道) texts. I end with some reflections on the implications of ming as a nonpersonal and nonsubjective type of actor for both early Chinese and twenty-first-century accounts of agency. 提要 早期中國文本裡有很多關於人類是否對事件的進程、其行動的結果以及他們自己的生活具有影響力的争論。在關於人類能動性功效的爭論中，命的概念佔據了中心位置。在這篇文章中，我提出了一個早期中國關於人類與世界關係的思維範式。我稱其為物化模式，因為它將命視為具類似物體特徵的實體。雖然命是外在和獨立的，但它並不被賦予人性的品質，例如同理心、反應能力和主體間性。命的物化暗示了把命理解为一種外在的、非德的、決定性的力量。這種力量限制了人類而不接受與人類的互動交流，從而導致異化、無力和存在無能的感覺。我首先表明，命的不同含義皆有佔優勢的外在現實感，因此可以與命運（fate）總體意義建立關聯。然後，我通過《孟子》與《唐虞之道》文本的案例研究，提供了早期中國命運的物化過程及其理論與實踐的後果。最後，我提供一些反思，闡明命作為一個非個人和非主體性的能動者對早期中國和廿一世紀的能動性理論有何種影響。
{"title":"THE REIFICATION OF FATE IN EARLY CHINA","authors":"Mercedes 麗 Valmisa 梅","doi":"10.1017/eac.2019.6","DOIUrl":"https://doi.org/10.1017/eac.2019.6","url":null,"abstract":"Abstract Early Chinese texts make us witnesses to debates about the power, or lack thereof, that humans had over the course of events, the outcomes of their actions, and their own lives. In the midst of these discourses on the limits of the efficacy of human agency, the notion of ming 命 took a central position. In this article, I present a common pattern of thinking about the relationship between the person and the world in early China. I call it the reifying pattern because it consisted in thinking about ming as a hypostasized entity with object-like features. Although external and independent, ming was not endowed with human qualities such as the capacities for empathy, responsivity, and intersubjectivity. The reification of fate implied an understanding of ming as an external, amoral, and determining force that limited humans without accepting intercommunication with them, thereby causing feelings of alienation, powerlessness, and existential incompetence. I first show that the different meanings of ming hold a sense of prevailing external reality, and hence can be connected to the overarching meaning of fate. Then, I offer an account of the process of reification of fate in early China and its consequences, theoretical and practical, through cases study of received (Mengzi 孟子) and found (Tang Yu zhi dao 唐虞之道) texts. I end with some reflections on the implications of ming as a nonpersonal and nonsubjective type of actor for both early Chinese and twenty-first-century accounts of agency. 提要 早期中國文本裡有很多關於人類是否對事件的進程、其行動的結果以及他們自己的生活具有影響力的争論。在關於人類能動性功效的爭論中，命的概念佔據了中心位置。在這篇文章中，我提出了一個早期中國關於人類與世界關係的思維範式。我稱其為物化模式，因為它將命視為具類似物體特徵的實體。雖然命是外在和獨立的，但它並不被賦予人性的品質，例如同理心、反應能力和主體間性。命的物化暗示了把命理解为一種外在的、非德的、決定性的力量。這種力量限制了人類而不接受與人類的互動交流，從而導致異化、無力和存在無能的感覺。我首先表明，命的不同含義皆有佔優勢的外在現實感，因此可以與命運（fate）總體意義建立關聯。然後，我通過《孟子》與《唐虞之道》文本的案例研究，提供了早期中國命運的物化過程及其理論與實踐的後果。最後，我提供一些反思，闡明命作為一個非個人和非主體性的能動者對早期中國和廿一世紀的能動性理論有何種影響。","PeriodicalId":11463,"journal":{"name":"Early China","volume":"42 1","pages":"147 - 199"},"PeriodicalIF":0.3,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/eac.2019.6","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"56563385","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article aims to illustrate the usefulness of analytical approaches to early Chinese writings which center on effects of textual memory. Due to a dearth of contemporaneous descriptions, concrete practices of oral transmission, dictation, performance, and interpretation in Early China largely lie beyond the ken of present-day scholarship. But recurrence of linguistic-stylistic elements testifies to the presence of these elements in an author's memory. Memory should thus, in principle, provide a comparatively accessible perspective on textual production. To demonstrate this point, the article investigates verbal parallels to a passage from Huainanzi 淮南子 15, “Bing lüe” 兵略 (An Overview of the Military). The internal and distributional patterns as well as the qualitative properties of textual overlaps with other extant writings suggest a composition process that involved a particular type of textual memory. Parallels are fuzzy and patchy; they rarely exceed one or two clauses; they display an irregular distribution across intertexts; the similarities between them cut across linguistic and stylistic categories and recombine in unpredictable constellations. This bundle of characteristics suggests not so much systematic exploitation of trained mnemonic capacities to reproduce long stretches of text verbatim, but instead, a reliance on the aptness of linguistic-stylistic elements of various kinds to spring to mind piecemeal in particular thematic contexts. These specificities are captured well by Boris Gasparov's notion of “communicative fragments.” To invoke an Aristotelian distinction, the resulting effects are close to those of unsupervised remembering rather than the deliberate, goal-directed cognitive activity of recollecting. Looking beyond the present study, it is hoped that future investigations of intertextuality will combine aspects of close reading—as in this article—and methods of digitally enhanced distant reading. This will likely help to elucidate distinct habits of text production and to devise more refined textual typologies, which might eventually feed into more nuanced literary, historical, and philosophical interpretations. 提要 近幾十年來陸續有出土文獻面世，引起中西學者對抄本文化的研究熱誠。而受到抄本文化研究的啟發，西方漢學界近年特別關注於文本的撰述、傳授等相關議題。但古代的傳授方法與慣例，無論是口述、朗讀、聽寫等，其詳情現今恐無法而知。然而，各種互文現象則不然。重出的文字或語言模式屢屢載於諸文本上，可以證實這些元素必定原本存在作者的記憶中。 因此，本文主張，文本記憶的概念能為文本分析帶來一個有用的比較視角。本文以《淮南子・兵略》為例，藉其豐富的互文現象探討文本生產的問題。本文認為，《兵略》篇與其他著作相似甚至重複的言語既簡短且模糊，並非有意引用典故或固有語言資料。它們分散而不集中，難以確認文本間的影響；它們之間的相似性跨越了語言與形式的範疇，並以一種不可預期的方式重新組合；互文有令人印象深刻的形式或意涵，故易於回想；互文現象體現在特殊的語境中，大概是應其語境而發的。在《淮南子・兵略》中互文現象的這些特色令人想到 Boris Gasparov 所謂的溝通片斷（ communicative fragments），即常態性地出現在相似語境當中的語句或模式。本文認為，溝通片斷並非作者有意為之，而是意義或文理上固有聯繫而在創作過程中無意間提升到作者意識層次。而《兵略》篇則似乎為組合多種溝通片斷而成的，顯現出一種特定文本構成方法，亦即是作者有意無意中組合與語境相符的溝通片斷以撰文。
{"title":"INTERTEXTUALITY AND MEMORY IN EARLY CHINESE WRITINGS: A CASE STUDY FROM HUAINANZI","authors":"Oliver 禮文 Weingarten 韋","doi":"10.1017/eac.2019.4","DOIUrl":"https://doi.org/10.1017/eac.2019.4","url":null,"abstract":"Abstract This article aims to illustrate the usefulness of analytical approaches to early Chinese writings which center on effects of textual memory. Due to a dearth of contemporaneous descriptions, concrete practices of oral transmission, dictation, performance, and interpretation in Early China largely lie beyond the ken of present-day scholarship. But recurrence of linguistic-stylistic elements testifies to the presence of these elements in an author's memory. Memory should thus, in principle, provide a comparatively accessible perspective on textual production. To demonstrate this point, the article investigates verbal parallels to a passage from Huainanzi 淮南子 15, “Bing lüe” 兵略 (An Overview of the Military). The internal and distributional patterns as well as the qualitative properties of textual overlaps with other extant writings suggest a composition process that involved a particular type of textual memory. Parallels are fuzzy and patchy; they rarely exceed one or two clauses; they display an irregular distribution across intertexts; the similarities between them cut across linguistic and stylistic categories and recombine in unpredictable constellations. This bundle of characteristics suggests not so much systematic exploitation of trained mnemonic capacities to reproduce long stretches of text verbatim, but instead, a reliance on the aptness of linguistic-stylistic elements of various kinds to spring to mind piecemeal in particular thematic contexts. These specificities are captured well by Boris Gasparov's notion of “communicative fragments.” To invoke an Aristotelian distinction, the resulting effects are close to those of unsupervised remembering rather than the deliberate, goal-directed cognitive activity of recollecting. Looking beyond the present study, it is hoped that future investigations of intertextuality will combine aspects of close reading—as in this article—and methods of digitally enhanced distant reading. This will likely help to elucidate distinct habits of text production and to devise more refined textual typologies, which might eventually feed into more nuanced literary, historical, and philosophical interpretations. 提要 近幾十年來陸續有出土文獻面世，引起中西學者對抄本文化的研究熱誠。而受到抄本文化研究的啟發，西方漢學界近年特別關注於文本的撰述、傳授等相關議題。但古代的傳授方法與慣例，無論是口述、朗讀、聽寫等，其詳情現今恐無法而知。然而，各種互文現象則不然。重出的文字或語言模式屢屢載於諸文本上，可以證實這些元素必定原本存在作者的記憶中。 因此，本文主張，文本記憶的概念能為文本分析帶來一個有用的比較視角。本文以《淮南子・兵略》為例，藉其豐富的互文現象探討文本生產的問題。本文認為，《兵略》篇與其他著作相似甚至重複的言語既簡短且模糊，並非有意引用典故或固有語言資料。它們分散而不集中，難以確認文本間的影響；它們之間的相似性跨越了語言與形式的範疇，並以一種不可預期的方式重新組合；互文有令人印象深刻的形式或意涵，故易於回想；互文現象體現在特殊的語境中，大概是應其語境而發的。在《淮南子・兵略》中互文現象的這些特色令人想到 Boris Gasparov 所謂的溝通片斷（ communicative fragments），即常態性地出現在相似語境當中的語句或模式。本文認為，溝通片斷並非作者有意為之，而是意義或文理上固有聯繫而在創作過程中無意間提升到作者意識層次。而《兵略》篇則似乎為組合多種溝通片斷而成的，顯現出一種特定文本構成方法，亦即是作者有意無意中組合與語境相符的溝通片斷以撰文。","PeriodicalId":11463,"journal":{"name":"Early China","volume":"42 1","pages":"201 - 236"},"PeriodicalIF":0.3,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/eac.2019.4","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"56562918","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Contra the consensus view of the Shi jing 詩經 (Classic of Odes) and Chu ci 楚辭 (Verses of Chu) as the products of two distinct literary cultures, one northern and one southern, this article argues on the basis of intertextual analysis that the Chu ci developed in direct response to the Shi jing. The foremost poem in the anthology, the “Li sao” 離騷 (Parting's Sorrow) emerges as a metadiscursive journey through various Shi jing archetypes, the goal of which is to authorize its hero to say farewell to his ruler and homeland—a possibility denied by Shi jing poetics. A final section explores the relationship between the oppositional poetics of the “Li sao” and the rest of the Chu ci. The article concludes with some reflections on the limitations of the north–south model for historians of early Chinese literature. 提要 傳統觀點認為，《詩經》與《楚辭》分別是中國北方和南方兩種迥異文化的產物。與此相反，本文以文本互涉分析為基礎，主張《楚辭》發展於對《詩經》的直接回應。作為《楚辭》中最重要的篇目，〈離騷〉對《詩經》的諸多原型話題進行衍生，其目的是賦予主人公與君王和故國告別的權利。而在《詩經》的詩學體系中，這一選擇是不存在的。本文最後一部分探討了〈離騷〉與《楚辭》其他篇章相反的詩學關係。在結論部分，本文反思了早期中國文學史研究領域傳統中南北模型的局限性。
Abstract Contra the consensus view of the Shi jing 诗经 (Classic of Odes) and Chu ci 楚辞 (Verses of Chu) as the products of two distinct literary cultures, one northern and one southern, this article argues on the basis of intertextual analysis that the Chu ci developed in direct response to the Shi jing. The foremost poem in the anthology, the “Li sao” 离骚 (Parting's Sorrow) emerges as a metadiscursive journey through various Shi jing archetypes, the goal of which is to authorize its hero to say farewell to his ruler and homeland—a possibility denied by Shi jing poetics. A final section explores the relationship between the oppositional poetics of the “Li sao” and the rest of the Chu ci. The article concludes with some reflections on the limitations of the north–south model for historians of early Chinese literature. 提要 传统观点认为，《诗经》与《楚辞》分别是中国北方和南方两种迥异文化的产物。与此相反，本文以文本互涉分析为基础，主张《楚辞》发展于对《诗经》的直接回应。作为《楚辞》中最重要的篇目，〈离骚〉对《诗经》的诸多原型话题进行衍生，其目的是赋予主人公与君王和故国告别的权利。而在《诗经》的诗学体系中，这一选择是不存在的。本文最后一部分探讨了〈离骚〉与《楚辞》其他篇章相反的诗学关系。在结论部分，本文反思了早期中国文学史研究领域传统中南北模型的局限性。
{"title":"TO LEAVE OR NOT TO LEAVE: THE CHU CI 楚辭 (VERSES OF CHU) AS RESPONSE TO THE SHI JING 詩經 (CLASSIC OF ODES)","authors":"Michael 明曉 Hunter 胡","doi":"10.1017/EAC.2019.5","DOIUrl":"https://doi.org/10.1017/EAC.2019.5","url":null,"abstract":"Abstract Contra the consensus view of the Shi jing 詩經 (Classic of Odes) and Chu ci 楚辭 (Verses of Chu) as the products of two distinct literary cultures, one northern and one southern, this article argues on the basis of intertextual analysis that the Chu ci developed in direct response to the Shi jing. The foremost poem in the anthology, the “Li sao” 離騷 (Parting's Sorrow) emerges as a metadiscursive journey through various Shi jing archetypes, the goal of which is to authorize its hero to say farewell to his ruler and homeland—a possibility denied by Shi jing poetics. A final section explores the relationship between the oppositional poetics of the “Li sao” and the rest of the Chu ci. The article concludes with some reflections on the limitations of the north–south model for historians of early Chinese literature. 提要 傳統觀點認為，《詩經》與《楚辭》分別是中國北方和南方兩種迥異文化的產物。與此相反，本文以文本互涉分析為基礎，主張《楚辭》發展於對《詩經》的直接回應。作為《楚辭》中最重要的篇目，〈離騷〉對《詩經》的諸多原型話題進行衍生，其目的是賦予主人公與君王和故國告別的權利。而在《詩經》的詩學體系中，這一選擇是不存在的。本文最後一部分探討了〈離騷〉與《楚辭》其他篇章相反的詩學關係。在結論部分，本文反思了早期中國文學史研究領域傳統中南北模型的局限性。","PeriodicalId":11463,"journal":{"name":"Early China","volume":"42 1","pages":"111 - 146"},"PeriodicalIF":0.3,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/EAC.2019.5","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"56563351","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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