China's "Great Leap Forward" of 1958-1961 was a time of official rejoicing over the achievements of Communism, but it was also a time of immense suffering. Growing dissent among intellectuals stimulated creativity as writers sought to express both their hope for the success of the revolution and their dissatisfaction with the Party leadership and policies. But the uneasy political climate and the state's control over literature prevented writers from directly addressing the compelling problems of the time. Rather, they resorted to a variety of sophisticated and time-honored forms for airing their grievances, including the historical drama. Rudolf Wagner examines three of these plays written and performed between 1958 and 1963 in an effort to decode their hidden political and cultural meanings. He also provides a broad survey of the politics of the historical drama in China, suggesting further avenues of inquiry into the relationship between literature and the state. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1990.
Within a tightly controlled environment, literature has become the major screen onto which the political class of the People’s Republic of China projects some of its battles. This work explores the potential of literary analysis for illuminating the PRC’s social, intellectual, and political history, illustrating swings in the Party line with stories, articles, and cartoons from the popular press. This book presents materials hitherto scarcely topped and should offer new insights to those interested in Chinese literature, Russian and East European literature, and modern social and political history.
Many of the brightest Chinese minds have used the form of the commentary to open the terse and poetic chapters of the Laozi to their readers and also to develop a philosophy of their own. None has been more sophisticated, philosophically probing, and influential in the endeavor than a young genius of the third century C.E., Wang Bi (226–249). In this book, Rudolf G. Wagner provides a full translation of the Laozi that extracts from Wang Bi's Commentary the manner in which he read the text, as well as a full translation of Wang Bi's Commentary and his essay on the "subtle pointers" of the Laozi. The result is a Chinese reading of the Laozi that will surprise and delight Western readers familiar with some of the many translations of the work. A Chinese Reading of the Daodejing is part of Rudolf Wagner's trilogy on Wang Bi's philosophy and classical studies, which also includes The Craft of a Chinese Commentator: Wang Bi on the Laozi and Language, Ontology, and Political Philosophy in China: Wang Bi's Scholarly Exploration of the Dark (Xuanxue), both published by SUNY Press.
With the collapse of the Han dynasty in 220 C.E., an entire system of state and intellectual organization fell apart. The brilliant Wang Bi and his generation of young scholars grew up in a no-man's land without teachers and orthodoxy. Defying the established school divisions, they set out on a vigorous and daring new philosophical inquiry which came to be known as Xuanxue, the "Scholarly Exploration of the Dark." They found "subtle pointers" in the Laozi, the Book of Changes, and the Analects of Confucius about the inequity of language and the ensuing need to proceed by "subtle" indications that ultimately led to a philosophy of Being. In this book, Rudolf G. Wagner shows how Wang Bi's sophisticated analysis of "subtle pointers" in the language of the Laozi developed into an ontology that served as the basis for a political philosophy of the ruler/subject relationship and a guide for the public performance of an enlightened ruler. Wang Bi's work initiated the reading of the Laozi, the Book of Changes and the Analects as philosophical texts and has had a lasting impact on Chinese philosophy.
The Laozi has been translated into Western languages hundreds of times over the past two hundred years. It has become the book of Chinese philosophy most widely appreciated for its philosophical depth and lyrical form. Nevertheless, very little attention has been paid to the way in which this book was read in China. This book introduces the reader to a highly sophisticated Chinese way of reading this Taoist classic, a way that differs greatly from the many translations of the Laozi available in the West. The most famous among the Chinese commentators on the Laozi—a man appreciated even by his opponents for the sheer brilliance of his analysis—is Wang Bi (226–249). Born into a short period of intellectual ferment and freedom after the collapse of the Han dynasty, this self-assured genius, in the short twenty-three years of his life, dashed off two of the most enduring works of Chinese philosophy, a commentary on the Laozi and another on the Book of Changes. By carefully reconstructing Wang Bi's Laozi text as well as his commentary, this book explores Wang Bi's craft as a scholarly commentator who is also a philosopher in his own right. By situating his work within the context of other competing commentaries and extracting their way of reading the Laozi, this book shows how the Laozi has been approached in many different ways, ranging from a philosophical underpinning for a particular theory of political rule to a guide to techniques of life-prolongation. Amidst his competitors, however, Wang Bi stands out through a literary and philosophical analysis of the Laozi that manages to "use the Laozi to explain the Laozi," rather than imposing an agenda on the text. Through a critical adaptation of several hundred years of commentaries on the classics, Wang Bi reaches a scholarly level in the art of understanding that is unmatched anywhere else in the world.
This book really ought to be read on vacation, just for enjoyment. Granted, cancer is, literally, a deadly serious matter, and cancer research is primarily a part of medicine with Hippocrates in its back ground. Yet, cancer research is also natural science, and as such it yields the joys and sorrows of any science. The cancer problem is also a brain teaser, a challenge for the curious. This introductory report on experimental cancer research is there fore directed to curious students of many disciplines: naturally to medical students, but also to chemists and physicists who have an interest in biological phenomena; biology students will surely en counter pr9blems peculiar to their field in what is supposedly a medi cal one. We have attempted to write without assumptions to a certain degree, for a chemist is essentially in over his head in medicine, and a physician has only the slightest idea of the chemical problems im portant in cancer research. We had no intention of giving a complete view of the field, and from the large number of different lines of development we have chosen only a few. Chemotherapy, as an ex ample, has been treated quite cursorily, along with RNA tumor viruses, although it is possible that just these subjects are especially important for human tumors. Tumor induction via radiation could only be mentioned in passing, in spite of its great practical significance; similarly the role of hormones was only intimated.
With the collapse of the Han dynasty in 220 C.E., an entire system of state and intellectual organization fell apart. The brilliant Wang Bi and his generation of young scholars grew up in a no-man's land without teachers and orthodoxy. Defying the established school divisions, they set out on a vigorous and daring new philosophical inquiry which came to be known as Xuanxue, the "Scholarly Exploration of the Dark." They found "subtle pointers" in the Laozi, the Book of Changes, and the Analects of Confucius about the inequity of language and the ensuing need to proceed by "subtle" indications that ultimately led to a philosophy of Being. In this book, Rudolf G. Wagner shows how Wang Bi's sophisticated analysis of "subtle pointers" in the language of the Laozi developed into an ontology that served as the basis for a political philosophy of the ruler/subject relationship and a guide for the public performance of an enlightened ruler. Wang Bi's work initiated the reading of the Laozi, the Book of Changes and the Analects as philosophical texts and has had a lasting impact on Chinese philosophy.
China's "Great Leap Forward" of 1958-1961 was a time of official rejoicing over the achievements of Communism, but it was also a time of immense suffering. Growing dissent among intellectuals stimulated creativity as writers sought to express both their hope for the success of the revolution and their dissatisfaction with the Party leadership and policies. But the uneasy political climate and the state's control over literature prevented writers from directly addressing the compelling problems of the time. Rather, they resorted to a variety of sophisticated and time-honored forms for airing their grievances, including the historical drama. Rudolf Wagner examines three of these plays written and performed between 1958 and 1963 in an effort to decode their hidden political and cultural meanings. He also provides a broad survey of the politics of the historical drama in China, suggesting further avenues of inquiry into the relationship between literature and the state. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1990.
A systematic study of Wang Bi's (226-249) commentary on the Laozi, this book provides the first systematic study of a Chinese commentator's scholarly craft and introduces a highly sophisticated Chinese way of reading the Taoist classic, one that differs greatly from Western interpretations.
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