Through a formal analysis of this seminar work of Lu Xun, the author observes that the narrative and dramatic motivation of Ah Q—The Real Story is an intense yet futile search for a proper name and identity within a system of naming and identity-formation as the system, by default, repels the identity-seeking and “homecoming” effort of the sign in question (“Ah Q”). Based on this observation, the author goes on to argue that the origin of Chinese modernism lies in a highly political awareness of one’s loss of cultural belonging and thus one’s collective alienation from the matrix of tradition and indeed existence. Departing from conventional reading of this work, often anchored in sociopolitical interpretations of class, nation, and group psychology centered on the “critique of national characteristics” discourse, this article maintains that the true ambition and literary energy of Lu Xun’s masterpiece can only be fully grasped when one confronts this epic cultural-political struggle to regain a cultural system’s power and legitimation to name one’s own existence and define one’s own value.
In both Lu Xun’s “The New Year’s Sacrifice” (1924) and Shirley Jackson’s “The Lottery” (1948), a woman is made a sacrificial victim by her village community, one symbolically and one literally. Using the two stories as my cross-cultural examples, I ponder the connection between the failure of sympathy and patriarchal sacrificial logic, and ask what literature can do to help create the condition of possibility for moral agency.
“Family” as Ba Jin’s intense concern seems to be a central icon of his literary works, carrying through from his Family (1933) to Cold Nights (1947). After briefly reassessing Ba Jin’s literary contribution in his early phase, this essay will focus more on Ba Jin’s novels written in the 1940s, particularly his Ward Four, which rarely attracts critical attention. For Lu Xun, mental disease in China was more crucial than physical disease. Ba Jin uses both mental and physical diseases to explore humanity in a wartime hospital. Ba Jin’s early novels were infused with more radical ideas, but as a more mature writer in the 1940s he provided readers with a new perspective to explore and understand society.
This paper offers a new interpretation of Zhao Shuli’s (1906–70) stories by examining how his efforts were coinciding, or sometimes perhaps in conflict, with the Communist Party of China’s mandate of creating a “new direction” for society. The discussions of his stories reveal the general historical experience of a rural society in transition in the “liberated area.” There are two major themes: social improvement under the intervention of the new government, and the “standing up” of the subaltern peasant class. These motifs often overlap to various degrees, and sometimes there is a hybrid narrative which combines the two. The last section of this paper briefly explores the supposed paradox of Zhao Shuli’s “direction,” its contributions to representing and educating the masses, and its limitations in fulfilling the party’s long-term ideological goal of reforming the peasants’ ethical-moral world.
This article examines Liu Qing’s 1959 novel The Builders, an epical work on the Agricultural Cooperation Movement, from the perspective of configuration of the Socialist New Man. Illuminated by the works of the May Fourth generation, especially Lu Xun, the author argues that the figure of the Socialist New Man usually differentiates itself into two literary prototypes—meditator and doer. Liu Qing attempts to maintain a productive and dialectic tension between meditations and deeds, instead of mere discrepancy or incompatibility. The article demonstrates that in literature, while the meditator can be depicted thoroughly through psychological dynamics and unconscious dreams, it is more problematic to represent the doer. Such a formal and philosophical problem is central to literature, as well as corresponds to the socio-historical paradox of the 1950s China.
The purpose of the paper is to draw the historical background of the New Man in Socialism from his beginning in the 1917 avant-garde circles after the October Revolution in Russia—specially in Vsevolod Meyerhold’s technique of typage—to its oversimplification as official aesthetic during the Stalin’s period and its adoption by the People’s Republic of China and the motivation behind it. The iconic and extremely codified images of the Socialist New Man are analyzed under the new light of the recent essays about art, which defy the traditional image among scholars of the style as monolithic and lackluster. The later part of the paper deals with the fading away of Socialist Realism during the 1980s as the Soviet bloc disintegrated and China evolved into a “socialist market economy with Chinese characteristics,” but persisted, applied adamantly, in North Korea, who exports it to African countries like Senegal or Namibia.
This paper examines different modes of representation of the courtesan in the poetry, painting and anecdotes of the Tang dynasty, and the implications of the disparities between these genres. Examples of courtesan poems idolized these entertaining girls and featured a poetic approach that drew on early romantic depictions of goddesses. The courtesan was presented as an immortal woman, given a transcendental dimension. These elements were echoed and reinforced in visual depictions in grotto or mausoleum murals. Stories from the Beili zhi (Records of the northern quarter), a collection of anecdotes about courtesans in Chang’an by a contemporary Tang scholar, show a different set of criteria for immortality. The author held up to his readers a more realistic and faithful mirror of the courtesan’s manners and life.
This essay treats the understanding of poetry, especially lyric poetry, as representation. The theme is developed partly as a historical survey, from the Classical Age to Romanticism and to Modernism, and through the history of aesthetics in Western terms. It offers critical scrutiny with the intention to explore a more justifiable theory of representation. Hopefully it may help to understand lyric poetry in historical contexts from Plato and Aristotle’s imitation theories, to Beardsley’s theory of illocutionary action and New Criticism. It is the image in lyric poetry that accounts for human action’s being represented. Poetic beauty is an illusionary reality, as that in painting, and the role of image has been widely appreciated in producing this beauty as verbal icon. Finally, I mention the connection between Western theorizing of poetry as representation and Chinese poetry and poetics in general. We see the possibility that the importance of lyric poetry as representation can encourage comparative literature and world literature, and a general theory of representation. These might be informative in Chinese literary studies, from a theoretical point of view. Keywords poem, representation, illocutionary action, verbal