By Zong-qi Cai
The first components of the booklet specialise in cultural traditions, exhibiting how Liu canonized the chinese language literary culture, assessing the place Liu's paintings stands in that culture, and demonstrating his accounts to the highbrow currents of his time. The 3rd half explores Liu's concept of literary construction by utilizing modern serious views to investigate Liu's belief of mind's eye. The fourth half provides 3 unique experiences of Liu's perspectives on rhetoric: a detailed interpreting of his bankruptcy on rhetorical parallelism, a dialogue of his personal use of parallelism as a way of study and textual creation, and an research of his perspectives on alterations and continuities in chinese language literary kinds. The ebook concludes with a serious survey of Asian-language scholarship on Wenxin diaolong during this century.
The individuals are Zong-qi Cai, Kang-i solar Chang, Ronald Egan, Wai-yee Li, Shuen-fu Lin, Richard John Lynn, Victor H. Mair, Stephen Owen, Andrew H. Plaks, Maureen Robertson, and Zhang Shaokang.
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Additional info for A Chinese Literary Mind: Culture, Creativity, and Rhetoric in Wenxin Diaolong
According to him, an air is born of a single persons responses to the conditions of THE MAKING OF A CRITICAL SYSTEM 45 his own state. ) and "changed odes" (bianya HH) as responses to the times of sociopolitical chaos and moral decay. By elevating poetry over music, by realigning it with ethico-socio-political processes, and by reconceptualizing its functions in terms of the harmonization of those processes, the author has transformed the "Shi yan zhi" statement into a full-fledged didactic concept of literature.
The third and the most important function is to bring about harmony between nature and man. For the people of the Spring and Autumn period, the harmonization of human affairs is often merely part of broader endeavors to achieve the all-important harmony with natural processes and forces that decisively impact the survival and well-being of man. C. gives an excellent exposition of how music, songs, and poetry bring about such harmony. In an attempt to dissuade him from violating the rules for making musical instruments, he explains to King Jing Jc i (r.
When we examine the bone structure of the [Chuci] and the musculature and integument which the structure sustains, we can see that although the work absorbs the basic ideas of the classics, it is also constituted of magnificent literary expressions that are the original creation of the author himself. (WXDL 5/96-99)" LIU XIE'S IDEA OF CANONICITY 23 Although Chuci also contains other poets' works, it is clear that Liu Xie is referring mainly to Qu Yuan's originality here. The general assumption is that other poets in Qu Yuan's school merely followed in Qu Yuan's footsteps.