ebook img

Body, Ritual and Identity: A New Interpretation of the Early Qing Confucian Yan Yuan (1635–1704) PDF

199 Pages·2016·1.721 MB·English
Save to my drive
Quick download
Download
Most books are stored in the elastic cloud where traffic is expensive. For this reason, we have a limit on daily download.

Preview Body, Ritual and Identity: A New Interpretation of the Early Qing Confucian Yan Yuan (1635–1704)

 i Body,RitualandIdentity © KoninklijkeBrillNV,Leiden,2016 | doi10.1163/9789004318731_001 ii  Sinica Leidensia Edited by BarendJ.terHaar MaghielvanCrevel In co-operation with P.K.Bol,D.R.Knechtges,E.S.Rawski, W.L.Idema,H.T.Zurndorfer VOLUME132 Thetitlespublishedinthisseriesarelistedat brill.com/sinl  iii Body, Ritual and Identity A New Interpretation of the Early Qing Confucian Yan Yuan (1635–1704) By Jui-sungYang LEIDEN|BOSTON iv  Coverillustration:ThePortraitofYanYuan.ReproducedfromYeYanlan葉衍蘭&YeGongchuo葉恭綽 eds.,Qingdai xuezhe xiangzhuan清代學者像傳(The Illustrated Biographies of the Qing Scholars), Shanghai:Shanghaishudienchubashe,2001.Vol.2,394. LibraryofCongressCataloging-in-PublicationData Names:Yang,Jui-sung,1963- Title:Body,ritualandidentity:anewinterpretationoftheearlyQing ConfucianYanYuan(1635-1704)/byJui-sungYang. Description:Leiden;Boston:Brill,2016.|Series:SinicaLeidensia,ISSN 0169-9563;volume132|Includesbibliographicalreferencesandindex. Identifiers:LCCN2016008445(print)|LCCN2016013213(ebook)|ISBN 9789004315457(hardback:acid-freepaper)|ISBN9789004318731(e-book)| Subjects:LCSH:Yan,Yuan,1635-1704.|Yan,Yuan,1635-1704--Politicaland socialviews.|Yan,Yuan,1635-1704--Criticismandinterpretation.| Philosophers--China--Biography.|Confucianists--China--Biography| Radicals--China--Biography|Zhu,Xi,1130-1200--Adversaries.|Elite (Socialsciences)--China--History.|Civil service--China--Examinations--History.|China--History--Qingdynasty, 1644-1912. Classification:LCCB5234.Y464Y3652016(print)|LCCB5234.Y464(ebook)| DDC181/.112--dc23 LCrecordavailableathttp://lccn.loc.gov/2016008445 WantorneedOpenAccess?BrillOpenoffersyouthechoicetomakeyourresearchfreelyaccessible onlineinexchangeforapublicationcharge.Reviewyourvariousoptionsonbrill.com/brill-open. TypefacefortheLatin,Greek,andCyrillicscripts:“Brill”.Seeanddownload:brill.com/brill-typeface. issn0169-9563 isbn978-90-04-31545-7(hardback) isbn978-90-04-31873-1(e-book) Copyright2016byKoninklijkeBrillnv,Leiden,TheNetherlands. KoninklijkeBrillNVincorporatestheimprintsBrill,BrillHes&DeGraaf,BrillNijhoff,BrillRodopiand HoteiPublishing. Allrightsreserved.Nopartofthispublicationmaybereproduced,translated,storedinaretrievalsystem, or transmittedinanyformorbyanymeans,electronic,mechanical,photocopying,recordingorotherwise, withoutpriorwrittenpermissionfromthepublisher. AuthorizationtophotocopyitemsforinternalorpersonaluseisgrantedbyKoninklijkeBrillnvprovided thattheappropriatefeesarepaiddirectlytoTheCopyrightClearanceCenter,222RosewoodDrive, Suite 910,Danvers,ma01923,usa.Feesaresubjecttochange. Thisbookisprintedonacid-freepaperandproducedinasustainablemanner. ContentCsontents v Contents Foreword vii Benjamin A. Elman Acknowledgements xii xiv 1 Introduction: Why Yan Yuan? 1 1 TheProblem 1 2 AppraisaloftheConventionalWisdomofYanYuan 3 3 YanYuaninContexts:DoubleMarginalStatus 8 A The “Cultural Gap” Between Northern and Southern China 8 B The Early Qing Intellectual Center in North China: The Sun Qifeng School 15 4 ResearchAgenda 22 2 The Formation of a Radical Anti-Zhu Xi Confucian 28 1 TheProblem 28 2 Crises 31 A The Beginning 32 B The Young Man Zhu Bangliang 38 C Conversion: Embodying the Confucian Way 44 D The Crisis 52 E The Interpretations 55 F Turning Against “Zhu” 57 G Epilogue 59 3 Conclusion 60 3 Discontent with “Culture”: Yan Yuan’s Reconfiguration of Confucian Learning 63 1 Introduction 63 2 MasculineProtest:BodilyLearningVersusLiteraryLearning 63 A Confucian Warriors? 66 B Embodying the Way: Ritualization and Body Discipline 69 C Quiet-sitting & Book-reading 72 D Yan Yuan’s “True” Confucian Learning 76 3 Againstthe“Culture”ofPoetry,Prose,Calligraphy,Painting:TheFour VerminintheWorld 82 4 Conclusion 92 vi Contents 4 Yan-Li School Reconsidered: Li Gong as “Disciple” 95 1 Introduction 95 2 InSearchofConfirmation 98 3 ADiscipleofMaoQiling 106 4 Conclusion:The“Yan-LiSchool”inPerspective 114 5 From Oblivion to Glory: The Revival of Yan Yuan in Modern China 117 1 Introduction 117 2 TheBeginning 118 3 FromaConfucianReformertoaGreatChineseThinker 121 4 LastConfucian?ChineseDewey! 138 5 Conclusion 147 6 Conclusion: Body, Ritual and Identity 150 1 ConfucianRitualismandWenrenCultureReconsidered 151 2 TheIdealofManhoodandHealthyCulture 156 3 IdentityCrisisandIntellectualTransformation 161 Bibliography 165 Index 178 185 4141313AC1C34BBIICPPCIACDG3D2BD3Y12F234512CCC2BT2ABEFCCCCnnnarrrhiiHoHHooHHHo ibboddteensennnnrAAAAAAcffmllee-oiiaatttcoFLxxooPPPPPPeeedccloniuOggnnnTTTTTTeeurStrrstttEEEEEEbmceaacissstoRRRRRRnlpphiianvothho123456ti:nwiyyoooB:lninoWtRhdtoeohy“cf,yCGoaRuYnlRioalsttarnuiudydarY:eileTcur”aeaha:ndlYnedA:a?RLnnIeidtYvGeiu-inZovatanhniltug’ysoaXfRsiYe“CacDnoo11111vvvv1TAYTRTCCTTTEC6IMQYAC9IIAC1ITFLC1CTIT2TTCE1in7766155nnnndnsY8iiaa35raupmhhhhhhhhhhe7rooooooopguii77c00f44oaeDtttfnnuissrSiaieeeeeeeeeennnnnnnuprrriisnsgmltbnepaeooioeieovccccffYYccrYP“EPBCIBIusntaConituualdddasCndellllguiuucion-errareersuuuuraadtrccoirsuuuueitoolacuaai”uitgyrsggcnpsssssiiiyeinsnCacccehtlbbannnaatlniihtiiiiiiyirlaCitnntltttooooof hlsnnnoe’lloMepgusuiAiiigieeoo rQnnnnnnnonoooenngnrraocimmWP“RMgffof::iie5nnngsafiTi“iftnnrCeoiTunEiCM5ndat9Clthartoas&Mnagghf2cnohgmuGeusoruentt aaditeCrnr?eeaeniIaaBlannWbinoatZ“nsl”toCoonCfp“ouZidhoet3nihtYsCnCra:rohoxr2ehQdoR”mssamuIyBfeohnktli ?uynouBenli:n”:no-v iBeliad”ftacReDrn-ionedeof ectLnae5intuiasfaingaotlirw6ant5igoedllucmnnuPtuey5d6StgneiiaDhdocaW7bacoilLeLelnitleenhlenraHneieuCeetgzwonaCaatnrLa eeaNMooylrrgleoerantn,nWlo eTiyaanla”Pt7oiitnr!rrenrnfi2hGrtinanungr3sohggCynriid8ciasennPeuVnsCioenraaeagfle,nmuodNtntr lrCuslrsSCaotBWmpraouutnr7ehoelafstr6laadidchtRieYnLytgutySaie iieCrostvoncaDsenheoupe4rYiinthsanT4uhcsryahaeyii,:pdniraTLnlenniehkrn61321191182699111123691dCea315106114ee21883385520e7748dr86r67h1P Sniauniin6nnag9 tQini8fge:nTghSec“hFoooulr Ve1r5min”intheWorld 8611252311 ForewoFrodreword vii Foreword Inthelateeighteenthcentury,theQingdynasty(1644–1911)classicalscholar ZhangXuecheng(1738–1801)announcedthatthe“SixClassicsareallHistories.” Fortwomillennia,theConfucianClassics,asopposedtothe“Medical”and “Mathematical”classics,werepubliclycalled“sacredClassics,”despitesome doubtsabouttheirindividualauthenticity,whichmanyConfucianscholars hadraisedsincetheearlyempire.Alongwiththe“FourBooks”(Great Learning, Doctrine of the Mean, Analects,andMencius),the“FiveClassics”(Change,Doc- uments,Poetry,Rituals,andAnnals)becametheliterarycoreofaclassical educationforeliteChinesemales. Moreover,thecivilserviceexaminationsrequiredmasteryoftheConfucian Canonastheeducationalprerequisiteforbecominganofficial.InZhang Xuecheng’stimes,however,theClassicsslowlybegantolosetheirdominant intellectualandculturalpositionas“sacred.”Insteadtherevivalofhistorical studies,bothculturalandinstitutional,graduallygainedscholarlymomentum intheeighteenthcentury.Althoughconceptuallystillalongdistancefrom laterMay4th“historicism,”Zhang’sfamousannouncementrepresentedanim- portanttransitionintheevolutionofChineseacademicscholarship.Inthe twentiethcentury,ChineseintellectualhistoryandConfucianphilosophyhave irrevocablyreplacedclassicalstudiesasthedominantresearchagendasfor modernChineseeducation.ThroughtheinfluenceofHuShi,QianMu,Tang Junyi,MouZongsan,Wing-tsitChan(ChenRongjie),LiuShuxian,LiZehou, andWei-mingTu(DuWeiming),Confucianphilosophyisnowthedominant concernamongChineseandWesternscholarsofChineseintellectualhistory. IfZhangXuechenglivedtoday,sometwohundredyearslater,hemightsay instead:“TheTwenty-fiveDynasticHistoriesareallliterature.”Manycriticsof historianshaveappealedtopost-modernliterarycriticismasthewaveofthe future.Theyquestionedtheprofessionalauthorityandpurportedtruthfulness ofintellectualhistory,sayingforexample:“Historiansandnovelistsareindis- tinguishable.”Or,“Factsareunknowableinthemselvesandallfactsaredeter- minedbythetheoriesthatmanufacturethem.Justasfactsaretheory-laden,so tooalltheoriesareculturally-laden.”Or,“Novelistsmakeupliestotellthe truth;historiansusethefactstotelllies.”Inotherwords,post-modernistshave dissolvedhistory,particularlyintellectualhistory,intoliterature,justastwo hundredyearsagoZhangXuechengandothersdissolvedtheClassicsintocul- turalandinstitutionalhistory.Modernhistoriansreplythattheirdisciplineis basedon“objective”texts,whichinessencearedifferentfromthenovelsand viii Foreword storiesthatnovelistsandwritersinventoutoftheirimaginations.Post-modern critics,however,gainsaytheclaimthathistoricalstudiesareobjective.Instead, theyconflatenovelsandintellectualhistoryintothesameliterarystreamof consciousnessof“subjective”humancreations. Unfortunately,premodernChineseclassicalscholarssuchasYanYuan (1635–1704),forexample,haveserveduswellas“modern”cannonfodder. Loadeddownbyourowncontemporarypresuppositions,wehaveusedearlier Chinesescholarsasammunitionto“fireup”ourownunspoken,subjective agendas.WehavestillnotputbehindusthemisleadingimageofHuangZongxi asthe“RousseauofChina.”NorhaveweovercometheerroneousimageofYan YuanasaJohnDewey-styleAmericanpragmatist.InChina,andJapan,Wang Fuzhi(1619–1692)remainstrappedasthepioneerof“materialism”inearly- modernChinesethought.Thingsdonotgetmuchbetterinourmostrecent studies.Inthe1990stheclassicalDaoistZhuangZhouhasbecomeaDerridean deconstructionist.InPierreBourdieu’sHomo Academicus,LiZhi(1527–1602) appearsasaBourdieu-likeanti-academicacademic. EarlierConfucianssuchasYanYuanandWangFuzhireactedtothefallof theMingdynasty(1368–1644)andtheManchutriumphdifferentlyfromothers suchasGuYanwu(1613–82)orHuangZongxi(1610–95).Yettheyallexperi- encedanageofturmoilandchangetowhichtheyrespondedinvariousways. Thehistoricalcontextdidnotdeterminetheiractions,butitdoeshelpusun- derstandwhytheywrotewhattheydid.Increasingly,intellectualhistorians suchasJui-sungYanginTaiwan,aredissatisfiedwithaWestern-inspired“mod- ernizationnarrative”fortheirhistoricalresearch.EarlierstudiesofChinese thoughttendedeithertodismisspremodernChineseintellectualhistory,par- ticularlythehistoryofConfucianism,asadismalexerciseinrotelearningbe- forethecomingoftheWest.Recentstudiestendtoover-determinepositively thephilosophicalidealsofNeo-Confucianismastheculturalbasisofmodern Chinese“liberal”historicaldevelopment. Jui-sungYangnotesthatmoderninterpretationsofYanYuanasa“liberal” statecraftscholarareanexampleoftheintriguinglinkageofYanYuan’sseven- teenth-centurystatecraftideastohisso-called“liberal”socialvision.Inacuri- ousway,modernscholarshiponYanYuan,whichnowstresseslesseningthe importanceoftheWesternimpactinmodernChinesehistory,hasnowlinked upwiththeearlier“liberal”pictureofthe“unfoldingofNeo-Confucianism.”In thisinterestingweddingoftworesearchagendasnowtyingtheknotbetween theminmodernintellectualstudies,YanYuanthusappearsbothasa“liberal” Neo-Confucianandaprogressivestatecraftthinker.Translationsofportionsof YanYuan’seditedwritingspresenta“Whiggish”portraitofYan.Theahistorical portraitofYanYuanstillpresentshimasa“liberal,”statecraft-orientedNeo- Foreword ix Confucianwhorepresentstheearlymodern“mind”ofQingChina.Jui-sung Yang’spioneeringstudyofYanYuan,however,showsincreasingepistemologi- calvigilanceandgrowingmethodologicalsophistication,whichhasleftbe- hindthesocialsciencemethodologiesandthe“coldwar”politicalcontextof precedinggenerations.Jui-sungYangdemonstrateshowteleologymeasures thepastaccordingtotheyardstickofthepresent.Asthepresentchanges,that yardstickalsochanges.Inanearlier“present,”whenChinawasvisiblyeconom- icallybackwardandmilitarilyweakwhencomparedwithWesternEuropean nation-states,Confucianismwassingledoutandblamedforthatbackward- ness.NowthatChina’s“present”isfardifferentfromits“past,”soalsotheper- ceptionofConfucianssuchasYanYuanhaschangedfromviewingthemas traditionalliteratitoviewingthemasfacilitatorsofmodernity. Post-modernshavesuccessfullyexposedtheahistoricalbiasesinherentin thisoveremphasisonthe“present”(called“modernity”)asthemeasureforthe “past.”ModernizationremainsanimportantobjectofinquiryinChinesehis- toryafter1860,butithasoutliveditsusefulnessastheoverallframeworkfor evaluatingChinesecultureandsocietybeforetheTaipingRebellion.Although therehavebeenwelcomeWeberian-stylechangesintroducedbyYuYing-shih, thehistoryofYanYuan’sthoughthasremainlargelyseparatedfromitssocial, political,andeconomiccontext.Theresulthasbeenanarrativeaccountof Chineseintellectualhistorylongonphilosophybutshortonhistoricalorpo- liticalsetting. AfurtherexampleofJui-sungYang’sprowessasahistorianisthecurrent debateinAmericanChinesestudiesconcerningtheapplicationofHabermas’ notionsofa“publicsphere”and“civilsociety”tomodernChinesehistory.Pro- ponentsofaChinese“publicsphere”arguethatthegentry-managerialelitein urbancentersinthelate-Minghadfavoredanautonomouspoliticalandeco- nomicspherevis-à-visthestate.Opponentscontendthattheuseof“public sphere”inChinesehistoryuncriticallyappliesHabermas’bourgeois“civilsoci- ety”ineighteenth-centuryEuropeasthemeasuringstickforChinesegentry society,therebymissingtheuniquepoliticalandsocialcompromisesworked outbetweentheimperialstateanditselitessincetheSongdynasty. Forexample,anthropologistsandsociologistshaveseenpremodernChi- neselineageorganizationsasaparticularisticanddivisivefeatureofgentry societyorasanimpedimenttoa“civilsociety”capableofassumingmodern politicalform.ButJui-sungYangexplainshowimperialrulersandConfucians suchasYanYuansawinsteadtheconvergenceofkinshiptiesandpublicinter- ests,whichwereincorporatedthroughthelegalizedinstitutionalizationof charitableestatesandthattherebyfulfilledtheegalitarianidealofequitable distributionofwealthandresourcesthroughoutsociety.Wheregentrypoliti- x Foreword calassociationsbasedonnon-kinshiptiesduringtheSong,MingandQing dynastiesweredefinedbythestateas“private/selfish”andthereforewere bannedasillegitimate,socialorganizationsbasedondescentwerepromoted as“public,”theexactoppositeofmodernWesternnomenclature. ThereasonrulersandConfucianssuchasYanYuansupportedkinship groupsisnotdifficulttounderstand.TheConfucianpersuasion,conceptual- izedasasocial,historical,andpoliticalformofdailypracticeorganizedaround ancestorworship,encouragedkinshiptiesastheculturalbasisformoralbe- havior,whichwerethoughttoredoundtothestate.Consequentlywecannot assume,asadvocatesofthe“publicsphere”inChinaoftendo,thattherewas aninversecorrelationbetweenthepowerofthestateandthedevelopmentof kinshipgroups.Chineselineagesbefore1900didnotdevelopin“private”an- tagonismtothestatebutratherevolvedasaresultofthe“public”interaction betweenthestateanditselites. ForJui-sungYang,the“publicsphere”debaterequiresustoavoidsimple- mindedlinkagesbetweenConfucian/Neo-Confucianphilosophyandthede- velopment of a “civil society” in late imperial China. The tendency to concentrateonindividualssuchasYanYuaninChineseintellectualhistoryhas longobscuredtheimportantrolesplayedbyfamilyandlineageinChina’scul- turalhistory.YanYuanandotherChineseintellectualsbeforethetwentieth centurydidnotconstructavisionoftheirpoliticalandsociallifeex nihilo. Theirliveswereimbeddedinlargersocialstructurespremisedonthecentral- ityofkinshipties.Moreoftenthannot,culturalresourceswerefocusedonthe formationandmaintenanceoflineagesforfamilysuccessintheacademicand politicalworlds. AsJui-sungYangshowssowellinthisstudyofYanYuan’slifeandwritings, theMing-Qingtransitionwasstillsociallypremisedonfamiliesandlineages. YanYuan’seffortstorediscoverhisHanChinese“familyroots”inNorthChina duringtheManchuconquestisacompellingstoryofbothsocialcontinuity andculturalchange.YanYuan’sidentitycrisiswastriggeredbyhisexperience ofsufferingduringhisgrandmother’sfuneral,awomanwhomhelaterlearned washisfostergrandmotherfromtheZhufamily.Afterthatdiscovery,hecame tohaveanewunderstandingofthepressuresimposeduponhimbyhisau- thoritarianfostergrandfatherZhuShengxuan.Yang’saccountthushasclearly articulatedtheintensiveandenstrangedrelationshipbetweenYanYuan, whosenextofkinwerefromtheYanfamily,andZhuShengxuanfromtheZhu family.Itprecipitatedhisquestioningthevalueofancestorworshipforfoster parents,inthefaceofnotperformingfamilyritualsforone’sauthenticnext ofkin.

See more

The list of books you might like

Most books are stored in the elastic cloud where traffic is expensive. For this reason, we have a limit on daily download.