Global Asias – serie

Nation and Aesthetics is a unique attempt to examine the ambiguous nature of nationalism and nation by examining them through aesthetics. In this translation by Jonathan E. Abel, Darwin H. Tsen, and Hiroki Yoshikuni, Karatani grasps the modern social formation as a nexus of three different "modes of exchange", namely capital-nation-state. Nation here plays the role of complementing capitalism and the state. Benedict Anderson defined nation as an "imagined community". Through rethinking Kant, Karatani suggests that "imagination" here is not a mere fancy, but very real, in the sense that it mediates state and capital. Usually imagination is regarded as fancying what is not present here. Kant grasped imagination as a faculty to imagine what we can understand but cannot sense; that is, to say, a faculty to mediate reason and sensibility. This observation provided the foundation to Modern aesthetics, which in the course of time became an important source of nationalism. In Italy, Germany, and Japan, nationalism appeared as fascism. They found in aesthetics a moment to go beyond capitalism and the state. The key to go beyond nation, Karatani argues, lies also in the thoughts of Kant, a cosmopolitan and an advocate of a world republic. It is well-known that the League of Nations was formed after First World War under the influence of his "Perpetual Peace". Karatani draws attention to the overlooked fact that around the same time Freud made a radical revision of his notion of the "superego". Karatani introduces article nine of Japan's postwar constitution, which renounces the right to wage war, as a crystallization of Kant's ideal of peace and Freud's superego. By providing a unique explanation of, and ways to counter, current nationalistic and imperialistic tendencies, Nation and Aesthetics argues that theories of Kant and Freud, which are usually understood to contrast, are deeply linked and suggest ways to go beyond capital-nation-state.

Lin Shu, Inc. explores the dynamic interactions between literary translation, commercial publishing, and the politics of "traditional" Chinese culture in the late nineteenth and early twentieth centuries. It breaks new ground as the first full-length study in any Western language on the career and works of Lin Shu and his many collaborators in the publishing, academic, and business worlds. Integrating literary scholarship, translation studies, and print history, this book provides new insights into a controversial figure in world literature and his place in the profound transformations in authorship and cultural production in modern China.Well before Ezra Pound and Bertolt Brecht transformed Western-language poetry and theater with their inventions of Chinese culture, Lin Shu and his collaborators had already embarked on a translation project unique in modern literature. Although he knew no foreign languages, in a 20-year period Lin Shu worked with 19 different assistants schooled in English, French, and other tongues to complete more than 180 book-length translations into classical Chinese. Through burgeoning print outlets such as the Commercial Press (Shangwu yinshuguan), Lin and his collaborators offered many readers in China their first taste of "Western literature" - usually 19th-century novels and short stories from the United States, England, and France. At the same time, Lin Shu leveraged his labors as a translator to make himself into a leading authority on "traditional" Chinese literature and cultural values. From what one publisher called his "factory of words," Lin issued scores of textbooks and anthologies of classical-language literature, along with short stories, poems, essays, and a handful of full-length novels.

The Age of Silver advances a "horizontal" method of comparative literature and applies this approach to analyze the multiple emergences of early realism and novelistic modernity in Eastern and Western cultural spheres from the sixteenth through the eighteenth centuries. Naming this era of economic globalization the Age of Silver, Ning Ma emphasizes the bullion flow from South America and Japan to China through international commerce, and argues that the resultant transcontinental monetary and commercial co-evolutions stimulated analogous socioeconomic shifts and emergent novelistic realisms. The main texts addressed within include The Plum in the Golden Vase (China), Don Quixote (Spain), The Life of an Amorous Man (Japan), and Robinson Crusoe (England). These Eastern and Western narratives indicate from their own geographical vantage points commercial expansions' stimulation of social mobility and larger processes of cultural destabilization. Their realist tendencies are underlain with politically critical functions and connote "heteroglossic" national imaginaries. This horizontal argument realigns novelistic modernity with a multipolar global context and reestablishes commensurabilities between Eastern and Western literary histories. The Age of Silver challenges the unilateral equation between globalization and modernity with westernization, and foregrounds a polycentric mode of global early modernity for pluralizing the genealogy of world literature and historical transcultural relations.

Challenging existing narratives of the relationship between China and Europe, this study establishes how modern English identity evolved through strategies of identifying with rather than against China. Through an examination of England's obsession with Chinese objects throughout the long eighteenth century, A Taste for China argues that chinoiserie in literature and material culture played a central role in shaping emergent conceptions of taste and subjectivity. Informed by sources as diverse as the writings of John Locke, Alexander Pope, and Mary Wortley Montagu, Zuroski begins with a consideration of how literature transported cosmopolitan commercial practices into a model of individual and collective identity. She then extends her argument to the vibrant world of Restoration comedy-most notably the controversial The Country Wife by William Wycherley-where Chinese objects are systematically associated with questionable tastes and behaviors. Subsequent chapters draw on Defoe, Pope, and Swift to explore how adventure fiction and satirical poetry use chinoiserie to construct, question, and reimagine the dynamic relationship between people and things. The second half of the eighteenth century sees a marked shift as English subjects anxiously seek to separate themselves from Chinese objects. A reading of texts including Aphra Behn's Oroonoko and Jonas Hanway's Essay on Tea shows that the enthrallment with chinoiserie does not disappear, but is rewritten as an aristocratic perversion in midcentury literature that prefigures modern sexuality. Ultimately, at the century's end, it is nearly disavowed altogether, which is evinced in works like Charlotte Lennox's The Female Quixote and Jane Austen's Northanger Abbey.A persuasively argued and richly textured monograph on eighteenth-century English culture, A Taste for China will interest scholars of cultural history, thing theory, and East-West relations.

The Russian Kurosawa offers a new historical perspective on the work of the renowned Japanese film director Akira Kurosawa. It uncovers Kurosawa's debt to the intellectual tradition of Japanese-Russian democratic dissent, reflected in the affinity for Kurosawa's worldview expressed by such Russian directors as Grigory Kozintsev and Andrei Tarkovsky. Through a detailed discussion of the Russian subtext of Kurosawa's cinema, most clearly manifested in the director's films based on Dostoevsky, Tolstoy, Gorky, and Arseniev, the book shows that Kurosawa used Russian intertexts to deal with the most politically sensitive topics of postwar Japan. Locating the director in the cultural tradition of Russian-inflected Japanese anarchism, the book challenges prevalent views of Akira Kurosawa as an apolitical art house director or a conformist studio filmmaker of muddled ideological alliances by offering a philosophically consistent picture of the director's participation in postwar debates on cultural and political reconstruction.

This volume examines translation from many different angles: it explores how translations change the languages in which they occur, how works introduced from other languages become part of the consciousness of native speakers, and what strategies translators must use to secure acceptance for foreign works.Haun Saussy argues that translation doesn't amount to the composition, in one language, of statements equivalent to statements previously made in another language. Rather, translation works with elements of the language and culture in which it arrives, often reconfiguring them irreversibly: it creates, with a fine disregard for precedent, loan-words, calques, forced metaphors, forged pasts, imaginary relationships, and dialogues of the dead. Creativity, in this form of writing, usually considered merely reproductive, is the subject of this book.The volume takes the history of translation in China, from around 150 CE to the modern period, as its source of case studies. When the first proponents of Buddhism arrived in China, creativity was forced upon them: a vocabulary adequate to their purpose had yet to be invented. A Chinese Buddhist textual corpus took shape over centuries despite the near-absence of bilingual speakers. One basis of this translating activity was the rewriting of existing Chinese philosophical texts, and especially the most exorbitant of all these, the collection of dialogues, fables, and paradoxes known as the Zhuangzi. The Zhuangzi also furnished a linguistic basis for Chinese Christianity when the Jesuit missionary Matteo Ricci arrived in the later part of the Ming dynasty and allowed his friends and associates to frame his teachings in the language of early Daoism. It would function as well when Xu Zhimo translated from The Flowers of Evil in the 1920s. The chance but overdetermined encounter of Zhuangzi and Baudelaire yielded a 'strange music' that retroactively echoes through two millennia of Chinese translation, outlining a new understanding of the translator's craft that cuts across the dividing lines of current theories and critiques of translation.

The history of China, as any history, is a story of and in translation. Translating Early Modern China tells the story of translation in China to and from non-European languages and Latin between the fourteenth and the nineteenth centuries, and primarily in the Ming and Qing dynasties. Each chapter finds a particular translator resurrected from the past to tell the story of a text that helped shape the history of translation in China. In Chinese, Mongolian, Manchu, Latin, and more, these texts helped to make the Chinese language what it was at different points in its history. This volume explores what the form of an academic history book might look like by playing with fictioning as part of the historian's craft. The book's many stories--of glossaries and official Ming translation bureaus, of bilingual Ming Chinese-Mongolian language primers, of the first Latin grammar of Manchu, of a Qing Manchu conversation manual, of a collection of Manchu poems by a Qing translator--serve as case studies that open out into questions of language and translation in China's past, of the use of fiction as a historian's tool, and of the ways that translation creates language.

This book advances a new concept of the "Asian diaspora" that creates links between Asian American, Asian Canadian, and Asian Australian identities. Drawing from comparable studies of the black diaspora, it traces the histories of colonialism, immigration, and exclusion shared by these three populations. The work of Asian poets in each of these three countries offers a rich terrain for understanding how Asian identities emerge at the intersection of national and transnational flows, with the poets' thematic and formal choices reflecting the varied pressures of social and cultural histories, as well as the influence of Asian writers in other national locations. Diasporic Poetics argues that racialized and nationally bounded "Asian" identities often emerge from transnational political solidarities, from "Third World" struggles against colonialism to the global influence of the American civil rights movement. Indeed, this volume shows that Asian writers disclaim national belonging as often as they claim it, placing Asian diasporic writers at a critical distance from the national spaces within which they write. As the first full-length study to compare Asian American, Asian Canadian, and Asian Australian writers, the book offers the historical and cultural contexts necessary to understand the distinctive development of Asian writing in each country, while also offering close analysis of the work of writers such as Janice Mirikitani, Fred Wah, Ouyang Yu, Myung Mi Kim, and Cathy Park Hong.

Darwin in the Middle Kingdom brings science and culture into dialogue to rethink how humans have understood their relationship to the natural world. Taking the Chinese reception of Darwinism as its point of departure, the book examines how scientific developments in Europe and North America shaped modern Chinese culture and society, as Western environmentalism and animal advocacy were in turn informed by the "Middle Kingdom," or China as a civilization and a cultural other. The book's scope extends far beyond China and Charles Darwin: it traces the afterlives of evolutionary theory across a wide range of disciplines—from ecology, paleoanthropology, and ethology to philosophy, history, and linguistics—over the past century and a half. At its core, the book develops the concept of ecological consciousness, or the awareness of interconnections between lifeforms, ecosystems, and environments, which emerged in part through the mutual influence of science and culture in Chinese and Western societies. Moving fluidly between Chinese and Western intellectual traditions, and between the humanities and the sciences, the book argues that ecological consciousness is a shared mode of awareness that takes shape through dialogue across different histories and domains of knowledge. Grounded in archival research conducted at major repositories, including the National Archives in College Park and the No. 2 Historical Archives in Nanjing, the study features rare documents cited and reproduced here for the first time. Drawing on a wide constellation of methods, archives, and discourses, Darwin in the Middle Kingdom speaks to audiences across the humanities and sciences as well as to policy professionals and general readers.

"Poetry puts intent into words; singing lengthens words"--this is one of the earliest Chinese comments on artistic expression. Poetic language extends the reach of a sentiment beyond the individual, and musicality extends the reach of poetic language, not only across a room, but across geography and generations. The "extended mind thesis" (EMT) views minds as extending beyond individual nervous systems to include material and social environments. Music, Mind, and Language in Chinese Poetry and Performance: The Voice Extended offers a comprehensive overview of the interwoven histories of traditional Chinese poetry and performing arts. It employs cognitive and quantitative methods such as EMT, and a database of over six thousand traditional melodies, to describe cyclical, continuous interactions between social minds and material artifacts. From the ancient Canon of Poetry to the song-lyrics (ci) of the late medieval period and the dramatic arias of Kun and Beijing operas, Casey Schoenberger introduces the rhythms, melodies, pronunciation, and grammatical stylistics of the major Chinese verse and performance traditions. In doing so, he gleans insights from cognitive neuroscience, digital humanities, musicology, and linguistics to explain not only the trajectory of Chinese arts, but also bigger phenomena, like vernacularisation and improvisation.

The history of China, as any history, is a story of and in translation. Translating Early Modern China tells the story of translation in China to and from non-European languages and Latin between the fourteenth and the nineteenth centuries, and primarily in the Ming and Qing dynasties. Each chapter finds a particular translator resurrected from the past to tell the story of a text that helped shape the history of translation in China. In Chinese, Mongolian, Manchu, Latin, and more, these texts helped to make the Chinese language what it was at different points in its history. This volume explores what the form of an academic history book might look like by playing with fictioning as part of the historian's craft. The book's many stories—of glossaries and official Ming translation bureaus, of bilingual Ming Chinese-Mongolian language primers, of the first Latin grammar of Manchu, of a Qing Manchu conversation manual, of a collection of Manchu poems by a Qing translator—serve as case studies that open out into questions of language and translation in China's past, of the use of fiction as a historian's tool, and of the ways that translation creates language.

Many are familiar with European modernists' interest in Chinese art and poetry, however less well known is that Russian literature and art at the turn of 20th century also flourished in a sustained dialogue with China. In Fin-de-siècle Russia and Chinese Aesthetics, Jinyi Chu reconsiders the place of Russia in the genealogy of global modernism by exploring the enduring impact of China on pre-revolutionary Russian culture. This book argues that fin-de-siècle Russian ideas about increasing global cultural and socioeconomic interconnectedness emerged from their unsettling encounters with China. Drawing on literary texts, paintings, advertisements, official documents, and archival work in Russia, China, France, and the United States, Chu reconstructs surprising stories about cultural interactions. From Innokenty Annensky's encounter with a Tibetan monk in Paris, Aleksei Remizov's adaptations of Chinese ghost stories, and Lev Tolstoy's translations of the Daoist canon, to Ilya Mashkov's fauvist painting of a Chinese fairy, this book presents a new cultural history of fin-de-siècle Russia in relation to the East. Fin-de-siècle Russia and Chinese Aesthetics casts new light on the intricate relationships between geopolitics and transnational aesthetics. It moves beyond the idea that Russian literary and artistic representations of China were simply manifestations of Russia's imperial ideology and Eurasian cultural identity. Instead, Chu shows that literature and art actively renegotiate and destabilize the preconceived world order at a time of intensifying geopolitical and cultural transformation when China shifted from Russia's rival in Inner Asia to a target in the competition of global imperialist powers.

Poverty in Modern Chinese Realism shows that early twentieth century Chinese writers drew upon Russian texts about the socially downtrodden to describe poverty, in a bid to enrich Chinese culture by creating a syncretic new realism. Modern Chinese realist writers turned to the topic of material poverty—peasants suffering from famine, exploited urban laborers, homeless orphans—to convey their sense of textual poverty and national backwardness. The combination of a radically new subject matter and experimentation with diverse literary resources, indigenous and foreign, generated major innovations in narrative technique. Depicting poverty allowed writers to revolutionize the nascent forms of modern Chinese narrative, innovating strategies of representing the nation, the social other, time, and space, while problematizing their deployment of squalor for aesthetic purposes. This book examines why Russian literature, itself long preoccupied with a problem of belatedness vis-à-vis Western Europe, occupied a privileged place for Chinese intellectuals of this era. Comparing Chinese fiction about poverty to Russian intertexts by Gogol, Andreev, Chekhov, Turgenev, and others, the book shows how Chinese writers drew and innovated upon themes (such as madness or human animality) and formal elements (such as metonymy). Keru Cai's multi-scalar approach emphasizing close textual analysis situates modern Chinese realism in the trans-Eurasian axis of world literature.

This book examines and interprets the uncanny similarity between capitalism and socialism over the twentieth century as both systems found ways to encourage happiness and optimism in their citizens. As inheritors of the Enlightenment's emphasis on scientific rationality, these cultures sought to instill in their citizens a belief in progress: in essence, history shows steady improvement, and the future will continue in this direction indefinitely. Optimism--which bears a temporal quality, a continual gaze to the future--is the favored state of mind in both capitalist and socialist societies, which have embraced progress as a theory of history. Related to optimism is happiness, which emphasizes the present. When progress as a theory of history is generally accepted, happiness becomes a transference of future advancement into present subjectivity, ultimately expressing acceptance of, and satisfaction with, society. Fundamentally a literary study strongly embedded in history, this project looks to fiction to show not only how imaginary characters became models for readers, but also how narrative encouraged readers to engage in a struggle for new values. Characters worked out--or failed to work out--questions related to the personal and larger cultural shaping of an ongoing optimism. At the same time, writers questioned these models and, purposefully or otherwise, displayed the downsides of excessive, mandated, or coerced optimism. They also challenged the way in which optimism encompassed a belief in progress that itself could be camouflaged, and the demands for a happiness that imposed everyone else's wellbeing before one's own. The book compares Yang Mo's famous Song of Youth (1958) with Horatio Alger Jr.'s Ragged Dick (1868), Eleanor Hodgman Porter's Pollyanna (1913), and Frederick Kohner's Gidget (1957); Wang Meng's Long Live Youth (written 1953) and A Young Man Arrives at the Organization Department (1956) are evaluated against Jack Kerouac's On the Road (1958). This study both incorporates and challenges various political and cultural theoretical concepts including revolutionary optimism, permanent revolution, the theory of literary typicality, the New Soviet Person and the positive hero, optimistic autosuggestion, cultural authenticity, and positive thinking.

The master narrative of modern Chinese history has long framed the fall of the Qing empire and the rise of the Republic of China as the inevitable triumph of Chinese nationalism. This nationalist teleology obscures an intricate reality: many of the so-called nationalists were simultaneously localists, whose political pursuits were rooted in the specific crises of their native places and designed to redress them. Nor does it adequately explain why localism—so often a force that toppled old dynasties only to install new ones—suddenly turned against dynastic rule altogether and championed a republic instead. Departing from the familiar sweep of national history, China Reborn, 1895–1912 proposes a trialectic framework—local, national, and transnational—to reinterpret the transformation of the Qing empire. It demonstrates how a new China was born out of the dynamic interplay of localism, nationalism, and transnationalism. Combining a social history of the activities of Qing elites educated in Meiji Japan and an intellectual history of their localist pursuits, this book illuminates how Japanese knowledge crossed national boundaries to ignite local changes that ultimately reconfigured the Qing empire. It reveals alternative localist blueprints for China's future embraced by Qing elites. Though never fully realized, these imaginaries shaped the contours of Republican China and continue to remind us of the alternative paths not taken in China's rebirth.

Foreign Accents sets forth a historical poetics of verse by writers of Chinese descent in the U.S. from the early twentieth century to the present. With readings of works by Ezra Pound, Li-young Lee, Marilyn Chin, Ha Jin, and John Yau, this study charts the dimensions of Asian American verse as an evolving and contested counterpoetic formation.

Lin Shu, Inc. explores the dynamic interactions between literary translation, commercial publishing, and the politics of "traditional" Chinese culture in the late nineteenth and early twentieth centuries. It breaks new ground as the first full-length study in any Western language on the career and works of Lin Shu and his many collaborators in the publishing, academic, and business worlds. Integrating literary scholarship, translation studies, and print history, this book provides new insights into a controversial figure in world literature and his place in the profound transformations in authorship and cultural production in modern China.Well before Ezra Pound and Bertolt Brecht transformed Western-language poetry and theater with their inventions of Chinese culture, Lin Shu and his collaborators had already embarked on a translation project unique in modern literature. Although he knew no foreign languages, in a 20-year period Lin Shu worked with 19 different assistants schooled in English, French, and other tongues to complete more than 180 book-length translations into classical Chinese. Through burgeoning print outlets such as the Commercial Press (Shangwu yinshuguan), Lin and his collaborators offered many readers in China their first taste of "Western literature" - usually 19th-century novels and short stories from the United States, England, and France. At the same time, Lin Shu leveraged his labors as a translator to make himself into a leading authority on "traditional" Chinese literature and cultural values. From what one publisher called his "factory of words," Lin issued scores of textbooks and anthologies of classical-language literature, along with short stories, poems, essays, and a handful of full-length novels.