By Wu Cuncun, Chris Berry
Homoerotic Sensibilities in overdue Imperial China is the richest exploration thus far of past due imperial chinese language literati curiosity in male love. utilising basic assets resembling miscellanies, poetry, fiction and 'flower guides', Wu Cuncun argues that male homoeroticism performed a primary function within the cultural lifetime of past due imperial chinese language literati elites. Countering fresh arguments that homosexuality was once marginal and disparaged in this interval, the booklet additionally seeks to track the connection of homoeroticism to prestige and power.In addition to ancient snap shots and research, the ebook additionally advances the idea that of 'sensibilities' as a style for analyzing the advanced variety of homoerotic texts produced in past due imperial China.
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Extra resources for Homoerotic Sensibilities in Late Imperial China (Routledgecurzon Asian Studies Association of Australia East)
Example text
Compared with official records, the biji offer a broader, ‘eyewitness’ account of historical society. Because they were informal writings, seldom did literati bother to disguise or refine direct observations and thoughts in their biji. Male homoerotic fashion in the Qing dynasty was marginal to the managerial concerns of the central state and the social and cultural norms of the time allowed for its inclusion in biji, and only rarely in formal writings. The biji are more important for understanding homosexuality in the Qing dynasty than in other dynasties.
While Wang Yangming had focused on the heart, Wang Gen opposed the separation of the mind and physical reality, pointing out that the heart/mind resided in the body, and therefore that the body was even more fundamental. The body is the root of the myriad things within heaven and earth. 30 Understanding the cultivation of the body (xiu shen) is the root of the world and the state. 33 De Bary’s interest is in the self and in individualism in terms of social philosophy, but as his own work makes clear, philosophers like Wang Gen had little interest in social philosophy and nothing much in the way of social programmes.
The number of their conquests). For the dan themselves, the huapu were welcomed as a means of endorsement and promotion. A listing in a huapu was an exciting event for dan, except on the rare occasion of a negative endorsement. Huapu were mostly published and circulated privately. Occasionally, due to their especially broad coverage, their literary quality or the prestige of the author, they could be marketed and sold through bookstores (another confirmation of the place dan occupied in Beijing society).