Pub Date : 2022-07-03DOI: 10.1080/0147037x.2022.2120697
Ihor Pidhainy
Welcome to a double issue (volumes 85 and 86) of the Journal of Ming Studies. I hope that you and yours have managed to escape the clutches of COVID, and likely, like ourselves at Ming Studies, have begun to participate in in-person conferences while still finding the technology imposed on us (Zoom, Skype etc.) as quite fruitful in our continued scholarly endeavors. This volume contains three articles, an interview and our regular feature Ming News. Although not intended as thematic, this double issue brings together three papers on late imperial philosophy. Each paper brings with it an interest in the historical period of Ming philosophers, but also reaches across to a wider context of Chinese philosophy in general as well as interests in Western and contemporary thought. This volume indubitably grows out of the recent resurgence in late imperial Chinese philosophy, with one of the subjects, Li Zhi (李贄, Zhuowu卓吾, 1527– 1602), experiencing a love-fest ofWestern scholarship. A second philosopher, Wang Tingxiang (王廷相, 1474–1544) is the subject of the second paper, while the philosophical contentions over the Great Rites Controversy of the 1521–1527 at the start of the Jiajing reign (嘉靖, 1521–1566) make up the topic of the third paper. In each paper, though, we also see a stretching of the topic to get at what is both Ming and relevant today. Dr. Yiming Ha’s article “Public Discourse and Private Sentiment: Ritual Controversies, Ritual Authority, and Political Succession in Ming and Chosŏn” places in comparative framework two ritual crises, one in mid-Ming China, during the early years of the Jiajing reign and the other in Chosŏn, during the reign of King Injo (仁祖, 1623–1649). Dr. Ha discusses the comparative framework of the two debates – and though the Chosŏn was directly reliant on the Jiajing debate, it also witnessed a very different framing of the matter. Ritual authority was at the center of the conflict between the monarch and his opposition, the civil bureaucracy. In both cases, the ruler was able to rely on a contingent of the bureaucracy (both in and out of office) to support and indeed make his case. Dr. Kanghun Ahn’s article “Humanity may Triumph over Heaven: Wang Tingxiang’s Natural Philosophy in its Historical Context” posits a different context for its main question: Did Chinese philosophers understand climate as a larger question in their philosophical musings? His answer focuses to a great degree on what may be seen as unique work of Wang Tingxiang in grappling with natural phenomena. Dr. Ahn argues how Wang could be distinguished in his rejection of Ming Studies, 85–86, 1–3, May–October 2022
{"title":"Preface to Volumes 85–86","authors":"Ihor Pidhainy","doi":"10.1080/0147037x.2022.2120697","DOIUrl":"https://doi.org/10.1080/0147037x.2022.2120697","url":null,"abstract":"Welcome to a double issue (volumes 85 and 86) of the Journal of Ming Studies. I hope that you and yours have managed to escape the clutches of COVID, and likely, like ourselves at Ming Studies, have begun to participate in in-person conferences while still finding the technology imposed on us (Zoom, Skype etc.) as quite fruitful in our continued scholarly endeavors. This volume contains three articles, an interview and our regular feature Ming News. Although not intended as thematic, this double issue brings together three papers on late imperial philosophy. Each paper brings with it an interest in the historical period of Ming philosophers, but also reaches across to a wider context of Chinese philosophy in general as well as interests in Western and contemporary thought. This volume indubitably grows out of the recent resurgence in late imperial Chinese philosophy, with one of the subjects, Li Zhi (李贄, Zhuowu卓吾, 1527– 1602), experiencing a love-fest ofWestern scholarship. A second philosopher, Wang Tingxiang (王廷相, 1474–1544) is the subject of the second paper, while the philosophical contentions over the Great Rites Controversy of the 1521–1527 at the start of the Jiajing reign (嘉靖, 1521–1566) make up the topic of the third paper. In each paper, though, we also see a stretching of the topic to get at what is both Ming and relevant today. Dr. Yiming Ha’s article “Public Discourse and Private Sentiment: Ritual Controversies, Ritual Authority, and Political Succession in Ming and Chosŏn” places in comparative framework two ritual crises, one in mid-Ming China, during the early years of the Jiajing reign and the other in Chosŏn, during the reign of King Injo (仁祖, 1623–1649). Dr. Ha discusses the comparative framework of the two debates – and though the Chosŏn was directly reliant on the Jiajing debate, it also witnessed a very different framing of the matter. Ritual authority was at the center of the conflict between the monarch and his opposition, the civil bureaucracy. In both cases, the ruler was able to rely on a contingent of the bureaucracy (both in and out of office) to support and indeed make his case. Dr. Kanghun Ahn’s article “Humanity may Triumph over Heaven: Wang Tingxiang’s Natural Philosophy in its Historical Context” posits a different context for its main question: Did Chinese philosophers understand climate as a larger question in their philosophical musings? His answer focuses to a great degree on what may be seen as unique work of Wang Tingxiang in grappling with natural phenomena. Dr. Ahn argues how Wang could be distinguished in his rejection of Ming Studies, 85–86, 1–3, May–October 2022","PeriodicalId":41737,"journal":{"name":"Ming Studies","volume":"2022 1","pages":"1 - 3"},"PeriodicalIF":0.3,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44309631","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-03DOI: 10.1080/0147037X.2022.2055299
Yiming Ha
In this article I explore the issue of ritual authority in the Ming and Chosŏn through a comparison of the Great Rites Controversy and the Injo Rites Dispute which occurred a century later. I argue that Ming Taizu created an alternative source of ritual authority predicated on natural emotions through his changing of the national mourning code. By utilizing this source of ritual authority, Shizong and his allies undermined the ritual authority of the classical texts and Neo-Confucian commentaries cited by their opponents and in doing so not only won the conflict but also increased the ritual authority of the emperor vis-à-vis the bureaucracy. In Chosŏn, on the other hand, both sides argued along Song Neo-Confucian lines and rejected Ming ritual authority. Nonetheless, the lack of an alternate source of ritual authority that King Injo could rely upon led him to turn to the Ming for support in a calculated political move to end the dispute in his favor.
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Pub Date : 2022-02-18DOI: 10.1080/0147037X.2021.1991721
Kanghun Ahn
This paper examines Wang Tingxiang’s natural philosophy within its historical context. Wang left numerous accounts on natural phenomena in which he sought to discover the causes or hidden mechanisms of the processes he uncovered. To this end, he first had to radically deconstruct the so-called correlative thinking that perceives a fundamental connection between humanity and the natural world. Wang deemed this worldview a critical blockage of his scholarly aim and instead articulated his empirical stance as an alternative pathway. In this sense, he emphasized the sensory data gathered from direct observations as the only legitimate source of natural knowledge. With such data, aided by the human faculty of thinking, one could eventually uncover the principles that underpin natural phenomena. Further, it is crucial to understand why and in what context Wang proposed this empirical stance. To answer this question, I highlight the environmental crisis associated with the Little Ice Age that resulted in numerous natural disasters during Wang’s time. In order then to overcome such disasters, Wang emphasized the accurate understanding of natural phenomena so that people could predict future outbreaks of such disasters, thereby preventing the (re)occurrence of potential harms. Although Wang’s worldview enjoyed little to no popularity in his time, a similar empirical strand re-emerged and garnered greater attention as the environmental crisis grew more severe during the seventeenth century.
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Pub Date : 2022-01-03DOI: 10.1080/0147037X.2021.1991719
P. Santangelo
Self-motivation and self-interest are the main themes of Li Zhi’s discourse, worth attention not only for moral implications but also because they are the basis for the construction of a new self, the premise of a renewed anthropological idea of the individual. The article reexamines some of Li Zhi’s ideas that locate the motivation issue in a person able to keep freedom, autonomy and tolerance, and imply his exploration of questions such as human nature, self-cultivation, autonomy and happiness. Li Zhi's construction of the self, based on desire, spontaneity and authenticity, implies the centrality of the same self, the search for happiness, and the consequent basic motivation of human behavior, and the refusal of morality that ignores innate self-interest. Li’s individualistic model claims the priority of free private space for each individual, and yet is framed in a holistic cosmic and social vision. Li Zhi redesigns values such as authenticity, autonomy, inner freedom, and heart-mind.
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Pub Date : 2021-07-03DOI: 10.1080/0147037X.2021.1927350
P. Zamperini, K. Carlitz
I graduated from UCLA in 1966, having majored in Russian for the first two years (this involved some Greek, required for the Russian major), but then, after reading a thrilling article on the DNA double helix, switching to biochemistry (which added a year of coursework, and involved some German, required for the biochem major). But by the time I graduated, I was studying Greek again, and spending more time on that than on chemistry, showing where my true inclinations lay. (Here let me put in a plug for free in-state undergrad tuition at state universities. UCLA had free in-state tuition when I was there, and I hope this becomes the norm again, so that students will feel free to follow up on their interests.) But why Chinese? A friend introduced me to Bob Carlitz, who is a serious film fan. Early on we went to see the Jean-Luc Godard movie La Chinoise, in which French Maoist students trash and then clean up the apartment of their bourgeois parents, and sum it all up by saying that “the dream brought us closer to reality.” Bob joked that we should brush up on our French and learn Chinese. He was joking, but I was intrigued, so I drove over to Los Angeles City College that week, and signed up for the evening class in first-year Chinese. I had taken Russian partly for political thrills: I grew up in the McCarthy era, and the Physiology teacher at my high school was rumored to keep a list of probable communist sympathizers (in high school!), and Russia was still the leading communist country–so studying Russian felt dangerously, excitingly subversive. But Chinese intriguedme for non-political reasons. I was fascinated by the little I knew about the language, which apparently had a structure and a writing system unlike anything I had studied before. After a year that I spent teaching ESL by day and studying Chinese by night, Bob and I moved to Princeton, where Bob had a postdoc in physics. During the two years we were there, I was able to continue with Chinese, as the teachers let me sit in on second and third-year modern Chinese and first-year classical Chinese. I’ll always be grateful that these superb language teachers treated me as their own, though I was never an enrolled student. When I applied to the University of
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Pub Date : 2021-07-03DOI: 10.1080/0147037X.2021.1966209
Aaron Molnar
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Pub Date : 2021-07-03DOI: 10.1080/0147037x.2021.1967649
Ihor Pidhainy
Our first article is Yuanfei Wang’s “What Hangs on a Hairpin: Inalienable Possession and Language Exchange in Two Marriage Romances” which compares Jiang Fang’s (792–835), “Huo Xiaoyu’s Story”, with Tang Xianzu’s (1550–1616) dramatic adaptation, The Purple Hairpins (1595). In particular, Yuanfei Wang focuses on the hairpins and examines how they differ in function, meaning and materiality in these works. Our second article is “Predicament of the Hongwu Emperor and his Defense for the Regime’s Legitimacy” by Yan Xuanjun and Han Xu. Starting from the premise that Zhu Yuanzhang needed to override both loyalty scholars held for the previous Yuan dynasty and a personal disdain because of his humble status, Yan and Han posit that in the first three years the emperor made a concerted effort to establish the legitimacy of his rule through the use of the Mandate of Heaven, an intense courtship of scholars and the offer of positions to these and other scholars in compiling first a history of the Yuan dynasty, and secondly a book on rituals for the Ming dynasty. In this issue, we have included two interviews. The first is Paola Zamperini’s interview of Katherine Carlitz, a scholar whose work on Ming literature, especially the Jinpingmei, and Ming history, and especially the lives of Chinese women during this period, has been very influential in the field. The second interview, conducted by Jo-lan Yi is with Li Lin-yueh, who has made signal contributions to the study of the Ming through its politics, culture, social structure and education. Aaron Molnar contributes a review of John Dardess’ More than the Great Wall: The Northern Frontier and Ming National Security, 1368–1644. We conclude withMing News and an observation. The rise of virtual conferences and particularly virtual events and workshops has brought about some potentially altering changes in the nature of academic contact. It has meant that there is a greater possibility of sharing scholarship (and also teaching) with peers in the near backyard as well as across the globe. No doubt, in-person conferences with their benefits will return, but the advantage of doing a low-key workshop for a couple of conveniently aligned hours has been made clear to any and sundry who participated in any over the past year. Secondly, tracking this intensified networking (for the purpose of keeping abreast of one’s field) illumines the rich and often unheralded breadth of the conversations that are ongoing. The implications are thus rich Ming Studies, 84, 1–2, October 2021
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Pub Date : 2021-07-03DOI: 10.1080/0147037X.2021.1927343
Xu Han, Xuchong Yan
Known for his shrewd and calculating nature, Emperor Hongwu faced a critical challenge concerning regime legitimacy at the beginning of the Ming Dynasty. At that time, scholars generally adopted a non-collaborative attitude while Zhu’s humble origin was despised by the gentry. Using official historical books, intellectuals’ commonplace books, and poetry anthologies of that time, this article demonstrates that Zhu Yuanzhang’s explanation for the validity of the Yuan-Ming transition comes from the perspective of scholars on the Mandate of Heaven, and reveals that Zhu took a series of measures to solve this crisis by obtaining scholars’ support for the Ming court. The textual research in this article, which differs from the focus on policy, law, system, and other perspectives in previous works, offers another approach to the discussion in the field of early Ming Dynasty.
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Pub Date : 2021-07-03DOI: 10.1080/0147037X.2021.1896866
Yuanfei Wang
This paper discusses the figuration of the purple jade hairpin as inalienable possession in the Tang author Jiang Fang’s (792–835) marriage romance “Huo Xiaoyu’s story” and the Ming playwright Tang Xianzu’s (1550–1616) dramatic adaptation of the story, The Purple Hairpins (1595). Examining how the hairpin’s materiality and symbolism intersects with the tradition of classical poetry and marriage laws, the paper shows opposing poetics — the critical and the lyrical — of the two marriage romances. Whereas the selling of the hairpin in the Tang romance indicates the loss of Huo Xiaoyu’s identity and the culture of romance — a true social order of exogamy based upon language exchange — the circulation of her hairpins in The Purple Hairpins authenticates her identity and the culture of romance.
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Pub Date : 2021-07-03DOI: 10.1080/0147037X.2021.1950407
Yi Jo-lan, Lin Li-yueh
Lin Li-yueh: The reason I chose Ming history as my research field is closely related to influences from my educational background. In 1972, I entered the Graduate School of History at National Taiwan Normal University as a master’s degree student. Most of my classmates at the time were researching modern and contemporary Chinese history, especially the history of the late Qing dynasty. While I was in the master’s program, I took many courses in modern history. But I think to understand the changes taking place in modern China, we should not focus all our attention on the 19th century, but also deeply investigate history prior to the mid-19th century. At that time, in courses teaching Chinese history by period at Taiwanese universities, the Qing dynasty up to the mid-19th century was classified as “Qing history,” while the Qing dynasty from the mid-19th century onwards belonged to “modern Chinese history.” The content being taught was largely unrelated to the late Ming or early Qing dynasties or even earlier Ming history. In one regard, I held a certain amount of interest and curiosity in research concerned with the internal changes in Chinese politics, society, and thought prior to the impact of Western influence during the 19th century; and in another, I also thought at the time that there should be more young scholars working on questions regarding premodern China, and so I paid particular attention to Chinese society before the 17th and 18th century. My choice to settle on Ming history from the 14th to the 17th century for my master’s thesis can thus be said to be a result of these academic concerns.
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