During the Ming-Qing dynastic transition, the contradictions and conflicts arising from the different political systems, ways of rule, living styles and organization modes of economic life between the Manchu and the H...During the Ming-Qing dynastic transition, the contradictions and conflicts arising from the different political systems, ways of rule, living styles and organization modes of economic life between the Manchu and the Han constituted a central part of Manchu-Han cultural conflicts, and intensified the social contradiction during the earlier years of emperors Shunzhi and Kangxi. Against this background, the early-Qing Neo-Confucianism neither criticized the reality nor rejected the tradition, but attempted to reestablish the moral and ethical order of the Chinese society in accordance with orthodox Confucianism. With its introduction into the imperial court by famous Neo-Confueianists such as Xiong Cilii, Neo-Confucianism began to enjoy increasing influence in Qing politics, and became the dominant official ideology in the Qing society. With this, the Qing dynasty gradually completed its historical transition from traditional Manchu politics to Central-plains politics. Moreover, the emperor＇s turnto Confucianism also put a good end to the decade-long cultural conflict within the Qing dynasty, thus making possible the ethnic intermingling between the Manchu and the Han. Accordingly, the change in Ming loyalists＇ political attitude was a political and cultural indicator of the disorder-order transition of the early-Qing Chinese society.展开更多
A revival of ci writing was witnessed in the qing dynasty. Emerging with this resurgence was the founding of scores of ci societies. After the fall of the Qing, some loyalists and traditional literati, following the e...A revival of ci writing was witnessed in the qing dynasty. Emerging with this resurgence was the founding of scores of ci societies. After the fall of the Qing, some loyalists and traditional literati, following the examples of their predecessors, joined together to form a number of ci societies in Republican China. For loyalist-lyricists such as Zhu Zumou, ci writing was not just one of the effective ways to convey their memories of the past. It also meant to be a gesture of practicing and preserving traditional Chinese culture. However, due to ideological bias, their works and the vitality of c/she did not receive sufficient attention from literary historians in the past. This paper attempts to reveal and examine the interesting features of c/she in the Republican era, asserting that within the collective voice of and harmonious correspondence among the traditional lyricists, there were always some dissonances occurred. First I delineate a general picture of ci societies in Republican China, explicating the geographical distribution and social networks of ci lyricists and why lyricists from the Qing loyalist faction can associate with members of the anti-Manchu Southern Society （Nanshe）, and what this phenomenon means to us. Then I focus on the Foam Society （Oushe）, the ci society formed in Shanghai before the Japanese occupation of the city, and its group ci composition. Besides recounting Oushe members＇ backgrounds and the details of their ＂refined gatherings,＂ I will bring into light the multifaceted thematic and stylistic features displayed in the members＇ works.展开更多
Modern Chinese writer Yu Dafu continued composing classicalstyle poems for his whole life, claiming himself to be ＂a man infatuated with skeletons.＂ This article interprets Yu＇s lyricism as a stylistic manifestatio...Modern Chinese writer Yu Dafu continued composing classicalstyle poems for his whole life, claiming himself to be ＂a man infatuated with skeletons.＂ This article interprets Yu＇s lyricism as a stylistic manifestation of his personal and national anxieties that were stimulated by the transition of Chinese culture into modernity during the first half of the twentieth century. By examining Yu＇s status as a displaced loyalist both in his verses as well as in real life, I argue that Yu＇s loyalist rhetoric represents the identity crisis of a Chinese writer in confronting the menacing power struggles of the modern world.展开更多
文摘During the Ming-Qing dynastic transition, the contradictions and conflicts arising from the different political systems, ways of rule, living styles and organization modes of economic life between the Manchu and the Han constituted a central part of Manchu-Han cultural conflicts, and intensified the social contradiction during the earlier years of emperors Shunzhi and Kangxi. Against this background, the early-Qing Neo-Confucianism neither criticized the reality nor rejected the tradition, but attempted to reestablish the moral and ethical order of the Chinese society in accordance with orthodox Confucianism. With its introduction into the imperial court by famous Neo-Confueianists such as Xiong Cilii, Neo-Confucianism began to enjoy increasing influence in Qing politics, and became the dominant official ideology in the Qing society. With this, the Qing dynasty gradually completed its historical transition from traditional Manchu politics to Central-plains politics. Moreover, the emperor＇s turnto Confucianism also put a good end to the decade-long cultural conflict within the Qing dynasty, thus making possible the ethnic intermingling between the Manchu and the Han. Accordingly, the change in Ming loyalists＇ political attitude was a political and cultural indicator of the disorder-order transition of the early-Qing Chinese society.
文摘A revival of ci writing was witnessed in the qing dynasty. Emerging with this resurgence was the founding of scores of ci societies. After the fall of the Qing, some loyalists and traditional literati, following the examples of their predecessors, joined together to form a number of ci societies in Republican China. For loyalist-lyricists such as Zhu Zumou, ci writing was not just one of the effective ways to convey their memories of the past. It also meant to be a gesture of practicing and preserving traditional Chinese culture. However, due to ideological bias, their works and the vitality of c/she did not receive sufficient attention from literary historians in the past. This paper attempts to reveal and examine the interesting features of c/she in the Republican era, asserting that within the collective voice of and harmonious correspondence among the traditional lyricists, there were always some dissonances occurred. First I delineate a general picture of ci societies in Republican China, explicating the geographical distribution and social networks of ci lyricists and why lyricists from the Qing loyalist faction can associate with members of the anti-Manchu Southern Society （Nanshe）, and what this phenomenon means to us. Then I focus on the Foam Society （Oushe）, the ci society formed in Shanghai before the Japanese occupation of the city, and its group ci composition. Besides recounting Oushe members＇ backgrounds and the details of their ＂refined gatherings,＂ I will bring into light the multifaceted thematic and stylistic features displayed in the members＇ works.
文摘Modern Chinese writer Yu Dafu continued composing classicalstyle poems for his whole life, claiming himself to be ＂a man infatuated with skeletons.＂ This article interprets Yu＇s lyricism as a stylistic manifestation of his personal and national anxieties that were stimulated by the transition of Chinese culture into modernity during the first half of the twentieth century. By examining Yu＇s status as a displaced loyalist both in his verses as well as in real life, I argue that Yu＇s loyalist rhetoric represents the identity crisis of a Chinese writer in confronting the menacing power struggles of the modern world.
