By the eleventh century, communities of religious practitioners in China had developed a theory and practice of self-cultivation that combined elements from the so-called Three Teachings: Daoism,... Show moreBy the eleventh century, communities of religious practitioners in China had developed a theory and practice of self-cultivation that combined elements from the so-called Three Teachings: Daoism, Confucianism, and Buddhism. Since their doctrines make abundant use of alchemical metaphors, they have become known as masters of “inner alchemy,” an umbrella term that covers a variety of lineages. By the seventeenth century, one of these masters, Wu Shouyang (1574–after 1641), synthesized what he thought to be the best elements from the various lineages of inner alchemy and combined them with elements from Buddhism and Confucianism. By the late nineteenth century, his writings had become best-sellers in the genre and his interpretation of inner alchemy became representative of the standard account of this tradition. This study aims to accomplish two things. First, it provides a thorough presentation of Wu Shouyang’s life and works, filling a gap in the scholarship on this important figure. Second, it aims to use Wu’s writings to answer some fundamental questions about the standard account of inner alchemy as it developed in late imperial China. Show less
This dissertation zooms in on the successful military career of the sixteenth-century Chinese general Qi Jiguang and the question how he was able to bridge the divide between the worlds of the... Show moreThis dissertation zooms in on the successful military career of the sixteenth-century Chinese general Qi Jiguang and the question how he was able to bridge the divide between the worlds of the civil bureaucrat, the Neo-Confucian scholar, and that of the professional military. These worlds had grown apart in the course of the Ming (1368-1644) dynasty in socio-cultural terms. Moreover, as the original military institutions of the empire broke down during the fifteenth century, the civil bureaucracy assumed a greater role in military affairs, further marginalizing the role of military officers. Nevertheless, Qi Jiguang managed to take advantage of this state of affairs by subscribing to a new activist interpretation of Neo-Confucianism, foremostly pioneered by philosopher and statesman Wang Yangming (1472-1529). This redefined Neo-Confucianism facilitated a fusion of civil and military lifestyles and was embraced by activist-minded civil bureaucrats, scholars, and military men in the sixteenth century. By cultivating ties within this movement, Qi Jiguang built a personal network within the empire’s civil bureaucracy and also gained access to circulating military knowledge. Moreover, Qi Jiguang also adapted Wang Yangming’s philosophy to his military methods and used its precepts to cultivate the courage and moral fiber of his officers and soldiers. Show less
This thesis illuminates painting inscriptions written in the Ming dynasty (1368-164) in a social context, revealing that inscriptions as a particular genre of text richly encompass themes... Show more This thesis illuminates painting inscriptions written in the Ming dynasty (1368-164) in a social context, revealing that inscriptions as a particular genre of text richly encompass themes relevant but not confined to social history, material culture, early modern publishing, identity construction, and self-knowledge. This thesis argues that painting inscriptions written in the Ming era are not only the result of artistic concerns; on many occasions, the production, utilization, and circulation of inscriptions had social concerns, meanings, and influences. Inscriptions as such are rich of notions, attitudes and thoughts, which can be helpful to understand Ming artists and their world, as well as an important source for scholars to explore social and intellectual history of the Ming era. This study, perhaps for the first time, brings two types of sources of inscriptions—existing paintings and textual anthologies—into the vision of academia. The two sources also represent two categories of inscriptions and their dual nature. Inscriptions are material objects with trajectories of circulation and dissemination; on the other hand, they are the texts of histories of reproduction and dissemination. The two categories of inscriptions are transmittable. A Ming painting is not a closed entity, but rather a dynamic entity. Show less
