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In the Qing dynasty (1644–1911), China experienced far greater access to political information than suggested by the blunt measures of control and censorship employed by modern Chinese regimes. A tenuous partnership between the court and the dynamic commercial publishing enterprises of late imperial China enabled the publication of gazettes in a wide range of print and manuscript formats. For both domestic and foreign readers these official gazettes offered vital information about the Qing state and its activities, transmitting state news across a vast empire and beyond. And the most essential window onto Qing politics was the Peking Gazette, a genre that circulated globally over the course of the dynasty. This illuminating study presents a comprehensive history of the Peking Gazette and frames it as the cornerstone of a Qing information policy that, paradoxically, prized both transparency and secrecy. Gazettes gave readers a glimpse into the state’s inner workings but also served as a carefully curated form of public relations. Historian Emily Mokros draws from international archives to reconstruct who read the gazette and how they used it to guide their interactions with the Chinese state. Her research into the Peking Gazette’s evolution over more than two centuries is essential reading for anyone interested in understanding the relationship between media, information, and state power.
One of Choice Reviews' Outstanding Academic Titles of 2018--an innovative look at how families in Ming dynasty China negotiated military and political obligations to the state.tate.
In this multidimensional analysis, Benjamin A. Elman uses over a thousand newly available examination records from the Yuan, Ming, and Ch'ing dynasties, 1315-1904, to explore the social, political, and cultural dimensions of the civil examination system, one of the most important institutions in Chinese history. For over five hundred years, the most important positions within the dynastic government were usually filled through these difficult examinations, and every other year some one to two million people from all levels of society attempted them. Covering the late imperial system from its inception to its demise, Elman revises our previous understanding of how the system actually worked, including its political and cultural machinery, the unforeseen consequences when it was unceremoniously scrapped by modernist reformers, and its long-term historical legacy. He argues that the Ming-Ch'ing civil examinations from 1370 to 1904 represented a substantial break with T'ang-Sung dynasty literary examinations from 650 to 1250. Late imperial examinations also made "Tao Learning," Neo-Confucian learning, the dynastic orthodoxy in official life and in literati culture. The intersections between elite social life, popular culture, and religion that are also considered reveal the full scope of the examination process throughout the late empire.
The essays in Powerful Arguments reconstruct the standards of validity underlying argumentative practices in a wide array of late imperial Chinese discourses, from the Song through the Qing dynasties. The fourteen case studies analyze concrete arguments defended or contested in areas ranging from historiography, philosophy, law, and religion to natural studies, literature, and the civil examination system. By examining uses of evidence, habits of inference, and the criteria by which some arguments were judged to be more persuasive than others, the contributions recreate distinct cultures of reasoning. Together, they lay the foundations for a history of argumentative practice in one of the richest scholarly traditions outside of Europe and add a chapter to the as yet elusive global history of rationality.
In this feminist history of eight centuries of private life in China, Francesca Bray inserts women into the history of technology and adds technology to the history of women. Bray takes issue with the Orientalist image that traditional Chinese women were imprisoned in the inner quarters, deprived of freedom and dignity, and so physically and morally deformed by footbinding and the tyrannies of patriarchy that they were incapable of productive work. She proposes a concept of gynotechnics, a set of everyday technologies that define women's roles, as a creative new way to explore how societies translate moral and social principles into a web of material forms and bodily practices. Bray examines three different aspects of domestic life in China, tracing their developments from 1000 to 1800 A.D. She begins with the shell of domesticity, the house, focusing on how domestic space embodied hierarchies of gender. She follows the shift in the textile industry from domestic production to commercial production. Despite increasing emphasis on women's reproductive roles, she argues, this cannot be reduced to childbearing. Female hierarchies within the family reinforced the power of wives, whose responsibilities included ritual activities and financial management as well as the education of children.
In imperial China, intellectuals devoted years of their lives to passing rigorous examinations in order to obtain a civil service position in the state bureaucracy. This traditional employment of the literati class conferred social power and moral legitimacy, but changing social and political circumstances in the Ming (1368-1644) and Qing (1644-1911) periods forced many to seek alternative careers. Politically engaged but excluded from their traditional bureaucratic roles, creative writers authored critiques of state power in the form of fiction written in the vernacular language. In this study, Liangyan Ge examines the novels Romance of the Three Kingdoms, The Scholars, Dream of the Red Chamber (also known as Story of the Stone), and a number of erotic pieces, showing that as the literati class grappled with its own increasing marginalization, its fiction reassessed the assumption that intellectuals' proper role was to serve state interests and began to imagine possibilities for a new political order. The open access publication of this book was made possible by a grant from the James P. Geiss and Margaret Y. Hsu Foundation.
The Yellow River has long been viewed as a symbol of China's cultural and political development, its management traditionally held as a gauge of dynastic power. For centuries, the country's early rulers employed a defensive approach to the river by building dikes and diversion channels to protect fields and population centers from flooding. This situation changed dramatically after the Yuan (1260-1368) emperors constructed the Grand Canal, which linked the North China Plain and the capital at Beijing with the Yangtze Valley. One of the most ambitious imperial undertakings of any age, by the turn of the nineteenth century the water system had become a complex network of locks, spillways, and dikes stretching eight hundred kilometers from the mountains in western Henan to the Yellow Sea. Controlling the Dragon examines Yellow River engineering from two perspectives. The first looks at long-term efforts to manage the river starting in the early Ming dynasty, at the nature of the bureaucracy created to do the job, and finally focuses on two of the Confucian engineers who served successfully in the decade before the system was abandoned. In the second section, the author chronicles a series of dramatic floods in the 1840s and explores the way politics, environment, and technology interacted to undermine the state's commitment to the Yellow River control system.
This pathbreaking work argues that the major intellectual trend in China from the seventeenth through the early nineteenth century was Confucian ritualism, as expressed in ethics, classical learning, and discourse on lineage. Reviews "Chow has produced a work of superb scholarship, fluently written and beautifully researched. . . . One of the landmarks of the current reconstruction of the social philosophy of the Qing dynasty. . . . Chow's book is indispensable. It has illuminating analyses of many mainstream writers, institutions, and social categories in eighteenth-century China which have never previously been examined." —Canadian Journal of History "Chow's monograph moves ritual to center stage in late imperial social and intellectual history, and the author makes a powerful case for doing so. . . . Because the author understands the intellectual history of late Ming and Qing as the history of a movement, or successive movements, of fundamental social reform, he has also made an important contribution to social and political history as these were related to intellectual history." —Journal of Chinese Religion "Chow's book is an excellent contribution to recent scholarship on the intellectual history of the Confucian tradition and provides a balance for other studies that have emphasized ideas to the exclusion of symbols." —The Historian