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Writing China: Legitimacy and repres...

Porter, David Lewis, Jr.

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Writing China: Legitimacy and representation in the Enlightenment reception of the Far East.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Writing China: Legitimacy and representation in the Enlightenment reception of the Far East./
作者:	Porter, David Lewis, Jr.
面頁冊數:	333 p.
附註:	Source: Dissertation Abstracts International, Volume: 57-08, Section: A, page: 3485.
Contained By:	Dissertation Abstracts International57-08A.
標題:	Literature, Comparative. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9702966
ISBN:	0591094339

Writing China: Legitimacy and representation in the Enlightenment reception of the Far East.
Porter, David Lewis, Jr.

Writing China: Legitimacy and representation in the Enlightenment reception of the Far East. - 333 p.

Source: Dissertation Abstracts International, Volume: 57-08, Section: A, page: 3485.

Thesis (Ph.D.)--Stanford University, 1996.

Chinese culture was the object of great interest, speculation, and controversy in seventeenth- and eighteenth-century Europe. The Jesuit missionary reports that first sparked this fascination often praised Chinese moral and political institutions as worthy of western emulation and led to a period of widespread reverence for the achievements of Confucian civilization. As the predominant source of western knowledge of the East shifted, however, from these laudatory missionary descriptions to the silks and porcelains of the import trade and the more critical merchant accounts that accompanied them, the prevailing attitude towards China gradually shifted from reverential awe to an increasingly dismissive contempt.

ISBN: 0591094339Subjects--Topical Terms:

530051
Literature, Comparative.

Writing China: Legitimacy and representation in the Enlightenment reception of the Far East.
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500 $a Source: Dissertation Abstracts International, Volume: 57-08, Section: A, page: 3485.
500 $a Adviser: Herbert Lindenberger.
502 $a Thesis (Ph.D.)--Stanford University, 1996.
520 $a Chinese culture was the object of great interest, speculation, and controversy in seventeenth- and eighteenth-century Europe. The Jesuit missionary reports that first sparked this fascination often praised Chinese moral and political institutions as worthy of western emulation and led to a period of widespread reverence for the achievements of Confucian civilization. As the predominant source of western knowledge of the East shifted, however, from these laudatory missionary descriptions to the silks and porcelains of the import trade and the more critical merchant accounts that accompanied them, the prevailing attitude towards China gradually shifted from reverential awe to an increasingly dismissive contempt.
520 $a This dissertation traces the transformation in the imaginative construction of China through four particularly illuminating spheres of encounter. From the outset, the writing system of the Chinese intrigued philologists and language reformers in Europe who saw in its ancient, non-alphabetic script living evidence of the perfectibility of language and the possibility of grounding it upon universally valid, rational foundations. Investigations into Chinese religion, meanwhile, stirred passionate debate over the issue of theological accommodation between East and West. Throughout the eighteenth century, the Chinese style in the decorative arts known as chinoiserie transformed sitting rooms and gardens across Europe and fueled the flames of classicist satire on the degradation of contemporary taste. Finally, the narratives of merchants and diplomats who visited China in the decades preceding the Opium Wars highlighted glaring incompatibilities between its restrictive social and economic norms and modern commercialist doctrines in the West.
520 $a Within each of these four spheres of encounter, Europeans constructed images of China that, though they differed widely in purpose, tone and emphasis, were all ultimately based on a common interpretive paradigm. In response to the bewildering foreignness of Chinese culture, western observers consistently projected onto it a model that posited the orderly derivation of all cultural meaning from a transcendent, originary source. The language, religions, arts, and social structure of China were esteemed or defiled according to their seeming conformity to or defiance of these implicit standards of representational legitimacy. The Enlightenment reception of the Far East appears through such a reading as a richly variegated history woven through with an interpretive motif deeply revealing of western processes of self-construction vis-a-vis the Oriental Other.
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