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1
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Mind-with-Ti-Yong: the Structure of Zhu Xi’s Learning
of Mind-and-Heart
This article argues that Zhu Xi 朱熹was
inclined to cultivate himself and conceive of the world
through the lens of ti-yong. Some modern scholars even
claim that Zhu Xi’s Daoxue should be construed as the
learning of Quan-ti Da-yong. In order to develop this
argument, this article maintains that Zhu Xi’s learning
of Quan-ti Da-yong, a learning of mind-and-heart 心學,
entails a structure called mind-with-ti-yong 心有體用.
Through enduring meditation on the concept of zhong-he
中和 and of “mind-and-heart governs xing and qing
心統性情,” the latter of which was proposed by Zhang Zai
張載, Zhu Xi finally established the structure of
mind-with-ti-yong, the core of his learning of Quan-ti
Da-yong. This structure signifies that the way in which
mind-and-heart works should align with the mode of
ti-yong. Zhu Xi also stressed that ti-yong, as a mode of
self-cultivation, was intended for ordinary people, for
sages are born to be perfect and have no need for them
to cultivate themselves. Despite the differences between
ordinary people and sages, ordinary people can still, by
illuminating their own mind-and-heart, reach the
ultimate mental state of everything-is-one, as same as
the sages born to be.
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Hsu, Hu
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2
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Fang Dongshu, Ba Nanlei Wending, Liu Zongzhou,
Neo-Confucianism, Neo-Confucianism biography (Daoxue
Zhuan)
Fang Dongshu and his Hanxue Shangdui played
an important role in the conflict of Hanxue (漢學) and
Songxue (宋學) in the middle Ching. There were plenty of
studies focused on his sharp reprimand and debate to the
scholars of Hanxue displayed in Hanxue Shangdui.
Nonetheless, his another book Ba Nanlei Wending included
more abundant resources which could reflect his concept,
theory of self-cultivation, and standpoint of
Neo-Confucianism. In short, the exegesis of “mind (Xin)”
and “will (Yi)” of Fang was strongly inclined to Zhuxi,
though the interpretation of “sincerity (Chengyi)” was
innovatively changed. Fang’s concept of “vigilance in
solitude (Shendu)” was transformed as a supplementary
method of “chengyi”, and the meaning of restriction was
extraordinarily emphasized. The viewpoint of the
development of Neo-Confucianism was also constructed in Ba
Nanlei Wending, most prestigious scholars in the Ming
dynasty and the middle Ching was regarded as heterodoxy.
More over, Fang redefined the definition of
“Neo-Confucianism biography (Daoxue Zhuan)” for the
abrogation of it in History of Ming (Mingshi).
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Ho, Wei-hsuan
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3
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A Constructed Genre: Negotiation on the Relation
between Biography and “Chuanqi Wen” from the View of
“Genre Differentiation”
Since Lu Xun proposed the concept of
“chuanqi wen,” this literary term has been widely
accepted and used. Yet some scholars question the use of
this term. Although works of “chuanqi wen” were being
selected by some compilers, in various literary
anthologies of the pre-modern China, the term was never
been considered an independent genre in the “pedigree”
of traditional genres. Notwithstanding scholars keep
attempting to clarify the features of biography and
“chuanqi wen,” none of them is successful as their
researches always tied to the study of fiction. The
clarification of “chuanqi wen” not only is of importance
to the reconstruction of the history of classical
Chinese fiction, but also raises complicated questions
of genre differentiation before and after the Classical
Prose Movement of the Tang and Song Dynasties. This
article attempts to break through the realm of fiction,
and to study “chuanqi wen” in the “pedigree” of
traditional genres. To better understand Lu Xun’s
concept on “chuanqi wen,” this article differentiates
the concept of “chuanqi wen” from “chuanqi,” and also
investigates how literati of the pre-modern China
differentiated pseudo-biography from “chuanqi wen” in
term of combining the development of literary thoughts
since the Tang-Song periods.
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Wu, Tsz-wing and Wong, Chi-hung
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4
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Cai Qian Pirate Invasion and the Changes in the
Tainan Prefecture Society during the Jiaqing Period
of the Qing
For
civil and military officials in Tainan Prefecture, the
Jiaqing period of the Qing was unusual. In response to the
invasion of Tainan by Cai Qian pirate gang, these
officials mobilized manpower, vessels, and funds from
Tainan, especially from the wealthy guild merchants
inhabited along the coast outside the west side of Tainan
city wall. Although these guild merchants had accumulated
considerable wealth, their economic strength did not
accord with their social status as they were despised by
the officials and gentry in the Tainan city. Cai Qian’s
invasion created an excellent opportunity for these guild
merchants to become city dwellers. In order to defend the
pirates, with the official permission, they expanded the
city wall to enclose their habitations. This expansion of
city area signified a conceptual change in space—the scope
of walled area of Tainan prefecture, and also suggested
the re-delimitation between the walled and coastal area of
Tainan. In addition, these guild merchants’ economic
strength increased and thus they became more powerful in
the process of social integration after Cai Qian’s
invasion. This is because these guild merchants had the
legitimacy to mobilize resources from the local society in
response to the threat imposed by the pirates, and this
practice persisted even after Cai’s invasion. Hence, these
guild merchants were empowered.
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Li, Wen-liang
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5
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From Making Amends to Making Amendments: The Economy
of Re/Degeneration, Vitalism, and Suffrage in Votes
for Women!
Votes for Women! (1907) by Elizabeth Robins has been known
as a stridently political play agitating for women’s
suffrage in Edwardian Britain in the early twentieth
century. Looking beyond its propagandist aspects, the
paper examines the discursive formations of
re/degeneration and vitalism, theories which were once
influential, but now discredited as pseudo-sciences,
hidden beneath the rallying cry and public outcry over
whether women should be granted the right to vote, in a
bid to explore the new Edwardian turn to economics over
the old Victorian politics: how home formerly conceived as
a regenerative core of procreation to deter degeneration
is actually a center of domestic economic production by
woman laborers, rather than angels, in the house; how the
Victorian melodrama of a fallen woman’s personal agonies
can be transcended and converted, spiritually and
economically, into a new reconciliation based on
altruistic common good. The transformation of the old to
the new is based on an Edwardian economic paradigm of
currency and conversion, which helps convert an enormous
inheritance fortune into a lasting legacy for the
unfortunate, potential wronged woman’s revenge tragedy
into conciliatory comedy of alliance and union, and making
amends to right old wrongs into making amendments for new
rights, all these activated by the vitalist New Spirit of
the New Woman from the “ferment of feminism” to “political
dynamite,” to battle the bastion of patriarchy.
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Wang, Pao-hsiang
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