Middlebrow Literature

2012-04-19T06:24:44Z

Delon Lier: /* Examples of Middlebrow */

==What is highbrow, middlebrow, and lowbrow==

Highbrow: Of, relating to, or being highly cultured or intellectual 
Lowbrow:One having uncultivated tastes 
Middlebrow: Term used to describe traditional style novels a cut or two below the very great, produced largely in the late-qing and early republic era. 

==Formation Middle Brow Literature==
Before there was truly only highbrow and lowbrow literature though soon middlebrow litterature began apearing in the Late 1800s to early 1900s. MiddleBrow literature was usauly works which where suffisticated and reference the classic yet becuase expreely popular and became part off the popular canon. The term was First Coined in 1977 as "middlebrow fiction". The MiddleBrow is Avoided by most literary scholars, mostly becuase of its popular status. Also found amoung the works was Western influence as well as traditional chinese litterary styles.

==Examples of Middlebrow==
[[File;:Sing_song.png|thumb|right]]
Marriage as Retribution was a ameliorative satire 
Sing Song Girls of Shang Hai the first realistic novel exclusively devoted to the examination of courtisan life. it used the literary device of Flowers. interweaving charaters, Also its string of novel are connect by time so a single novel will happen all in one year while the next will happen all in one year. It also gave great insight to the gay quarters of Shanghai, and opened and closed using a dream. The Sing song Girls used many litterary technque that would become famous in the west many years latter. 
The Flower in the Sinful Sea was another work which was a rather unknown novel. It was written by Zeng Pu (1872-1935) and was published in 1905 as a writing of social criticism. Zeng Pu only continued a work that has been begun by Jin Songcen. Both writers criticize the degeneration of the higher scholars and statesman of the late Qing period. Although the novel is full of citings from traditional literature and is very difficult to understand for people that are not familiar with antique literature, it was also influenced by Western literature. Some of the heroes are veiled representations of real persons, making this novel a real critic of intellectual and court life. 

Mandarin Duck and Butterfly
At first it just meant classical-style love stories, usually the troubled romance of a poor scholar and a beauty. But beginning in the early 1920s, young writers emerging from the May Fourth movement began applying the term to all forms of popular old-style fiction, which in the 1920s and 1930s grew to feature, in addition to love stories, knight-errant novels, scandal novels, detective novels and many others.�Histories of modern literature usually omit discussion of the MDB school of fiction, regarding it as middlebrow, escapist entertainment for a mass readership, unworthy of serious academic and critical discussion. While it did degenerate into soap opera in the 1920s, and into pulp fiction in the 1930s, writers practicing MDB were hugely successful commercially. Though the Mandarin Duck and Butterfly Works have been avoided by Schoolars quantifing the work as middlebrow.

==References==
http://en.wikipedia.org/wiki/Middlebrow 
http://www.chinesemirror.com/index/2008/08/1924-mandarin-d.html

2012-04-19T06:01:42Z

Delon Lier: /* References: Powerpoint presentation */

Mencius

2012-04-19T06:00:53Z

Delon Lier:

[[File:Mencius-1-.jpg|thumb|right| Mencius in Life ]]
Mencius is my name; I was born in the Zou state in about 372 BCE. In several respects my life was similar to that of Confucius. Zou and Lu (the state of Confucius’ origin) were adjacent states. Like Confucius, I was only three when I lost me my father. My mother paid special attention to my upbringing. A traditional story tells of her moving our home several times and finally settling near a school, so that I would have the right kind of environmental influence, and of her encouraging me to persevere in my studies. Among the Chinese, my mother has been for ages upheld as the model mother.
As a young scholar I had for my mentor a pupil of Zisi, who was himself the grandson of Confucius. Thus, the continuity of the Confucian orthodoxy in all its purity was assured. In due time, I became a teacher myself and for a brief period served as an official in the state of Qi. I spent much time traveling, offering my advice and counsel to the various princes on government by ren (“human-heartedness”), or humane government. The effort was foredoomed because the times were chaotic, and the contending princes were interested not in humane government but in power.
The Zhou dynasty (c. 1046–256 BCE) was founded on the feudalistic principle of a sociopolitical hierarchy, with clearly defined privileges and responsibilities between those of high and low status. As time went on, however, ambition and intrigue resulted in usurpations and hassles, eroding the feudalistic system at the root and bringing on a condition of political and moral chaos. This trend continued to worsen at an accelerating rate, and the age in which I lived is known in Chinese history as the period of Warring States (475–221 BCE). Under such conditions, I preached to the princes on virtuous personal conduct and humane government but it all fell on deaf ears; yet I continued to speak my mind, even though I knew that he was championing an unpopular cause.
On my part I believed that, the ruler was to provide for the welfare of the people in two respects: material conditions for their livelihood and moral and educational guidance for their edification; thus I, worked out a definite program to attain economic sufficiency for the common people. I also advocated light taxes, free, conservation of natural resources, welfare measures for the old and disadvantaged, and more nearly equal sharing of wealth. It was my fundamental belief that “only when the people had a steady livelihood would they have a steady heart.”
While I patiently exhorted the princes to cultivate the way of moral power and to forsake the way of force and intrigue, I also reminded them of the responsibility that came to them with the mandate of Heaven to govern for the good of the people. With unusual courage, I declared: “The people are the most important element in a nation; the spirits of the land and grain come next; the sovereign counts for the least.” He also quoted for all to hear from the Shujing (“Classic of History”), one of the Five Classics of Confucianism, the saying “Heaven sees as the people see; Heaven hears as the people hear.” The outspoken sympathies I received made me a champion of the common people and an advocate of democratic principles in government.
I went to several states, but nowhere did I find a prince willing to put his lofty principles of government into practice. My sense of disappointment grew with the years and finally brought me back to my native state of Zou, where I devoted the remaining years of my life to the instruction of my pupils.
My philosophic ideas might be regarded as an amplification of the teachings of Confucius. Confucius taught the concept of ren, love or human-heartedness, as the basic virtue of manhood. I made the original goodness of human nature (xing) the keynote to my system. That the four beginnings (siduan)—the feeling of commiseration, the feeling of shame, the feeling of courtesy, and the feeling of right and wrong—are all inborn in man was a self-evident truth to me; and the “four beginnings,” when properly cultivated, will develop into the four cardinal virtues of ren, righteousness (yi), decorum (li), and wisdom (zhi). This doctrine of the goodness of human nature has become an enduring topic for debate among the Chinese thinkers throughout the ages.
I also had the conviction that man possessed intuitive knowledge and intuitive ability and that personal cultivation consisted in developing one’s mind. Thus: “Persons who have developed their hearts and minds to the utmost, know their nature. Knowing their nature, they know Heaven.” Hence, all people can become like the great sage-kings Yao and Shun, the legendary heroes of the archaic past.
Since the time I earned the recognition as a major philosopher, special importance was attributed to me and my work by the neo-Confucians of the Song dynasty (960–1279). For the last 1,000 years, I have been revered among the Chinese people as the cofounder of Confucianism, second only to Confucius himself.

==References: Powerpoint presentation==
[https://learn-uvu.uen.org/courses/98968/files/10489162/download?wrap=1 Powerpoint presentation]

MENSIUS

Mencius

2012-04-19T06:00:29Z

Delon Lier:

[[File:Mencius-1-.jpg|thumb|right| Mencius in Life ]]
Mencius is my name; I was born in the Zou state in about 372 BCE. In several respects my life was similar to that of Confucius. Zou and Lu (the state of Confucius’ origin) were adjacent states. Like Confucius, I was only three when I lost me my father. My mother paid special attention to my upbringing. A traditional story tells of her moving our home several times and finally settling near a school, so that I would have the right kind of environmental influence, and of her encouraging me to persevere in my studies. Among the Chinese, my mother has been for ages upheld as the model mother.
As a young scholar I had for my mentor a pupil of Zisi, who was himself the grandson of Confucius. Thus, the continuity of the Confucian orthodoxy in all its purity was assured. In due time, I became a teacher myself and for a brief period served as an official in the state of Qi. I spent much time traveling, offering my advice and counsel to the various princes on government by ren (“human-heartedness”), or humane government. The effort was foredoomed because the times were chaotic, and the contending princes were interested not in humane government but in power.
The Zhou dynasty (c. 1046–256 BCE) was founded on the feudalistic principle of a sociopolitical hierarchy, with clearly defined privileges and responsibilities between those of high and low status. As time went on, however, ambition and intrigue resulted in usurpations and hassles, eroding the feudalistic system at the root and bringing on a condition of political and moral chaos. This trend continued to worsen at an accelerating rate, and the age in which I lived is known in Chinese history as the period of Warring States (475–221 BCE). Under such conditions, I preached to the princes on virtuous personal conduct and humane government but it all fell on deaf ears; yet I continued to speak my mind, even though I knew that he was championing an unpopular cause.
On my part I believed that, the ruler was to provide for the welfare of the people in two respects: material conditions for their livelihood and moral and educational guidance for their edification; thus I, worked out a definite program to attain economic sufficiency for the common people. I also advocated light taxes, free, conservation of natural resources, welfare measures for the old and disadvantaged, and more nearly equal sharing of wealth. It was my fundamental belief that “only when the people had a steady livelihood would they have a steady heart.”
While I patiently exhorted the princes to cultivate the way of moral power and to forsake the way of force and intrigue, I also reminded them of the responsibility that came to them with the mandate of Heaven to govern for the good of the people. With unusual courage, I declared: “The people are the most important element in a nation; the spirits of the land and grain come next; the sovereign counts for the least.” He also quoted for all to hear from the Shujing (“Classic of History”), one of the Five Classics of Confucianism, the saying “Heaven sees as the people see; Heaven hears as the people hear.” The outspoken sympathies I received made me a champion of the common people and an advocate of democratic principles in government.
I went to several states, but nowhere did I find a prince willing to put his lofty principles of government into practice. My sense of disappointment grew with the years and finally brought me back to my native state of Zou, where I devoted the remaining years of my life to the instruction of my pupils.
My philosophic ideas might be regarded as an amplification of the teachings of Confucius. Confucius taught the concept of ren, love or human-heartedness, as the basic virtue of manhood. I made the original goodness of human nature (xing) the keynote to my system. That the four beginnings (siduan)—the feeling of commiseration, the feeling of shame, the feeling of courtesy, and the feeling of right and wrong—are all inborn in man was a self-evident truth to me; and the “four beginnings,” when properly cultivated, will develop into the four cardinal virtues of ren, righteousness (yi), decorum (li), and wisdom (zhi). This doctrine of the goodness of human nature has become an enduring topic for debate among the Chinese thinkers throughout the ages.
I also had the conviction that man possessed intuitive knowledge and intuitive ability and that personal cultivation consisted in developing one’s mind. Thus: “Persons who have developed their hearts and minds to the utmost, know their nature. Knowing their nature, they know Heaven.” Hence, all people can become like the great sage-kings Yao and Shun, the legendary heroes of the archaic past.
Since the time I earned the recognition as a major philosopher, special importance was attributed to me and my work by the neo-Confucians of the Song dynasty (960–1279). For the last 1,000 years, I have been revered among the Chinese people as the cofounder of Confucianism, second only to Confucius himself.

I Was born in the state of Zou in the year 372 BC. My mother though wasn't hapy with my current location. Infact we moved around quite allot
==References: Powerpoint presentation==
[https://learn-uvu.uen.org/courses/98968/files/10489162/download?wrap=1 Powerpoint presentation]

MENSIUS

Ming Literature I

2012-04-19T05:59:54Z

Delon Lier: /* References */

==Literature of the Late Ming (1573-1644) Pg. 63-82==
[[File:Ming_Dynasty.png|thumb|right]]
The Late Ming dynasty is known for its vast amounts of circulated Literature. In face this is one of the first times where there is a division of written material that is literature and is no considered literature. before the Ming any possible manuscript found is considered literature but since so much of the Ming dynasty literature is still extant experts can chose what is literature and what is not. The time was split into three eras the Jialing and Longqing (1521-1572), and the Wanli (1573-1620).

The Major factor effecting literature at this time was Book production. books were being produced at a Rate that had never been witnessed in Human history. The same time in Europe Printing was also functioning yet China Could make Paper much easier. Because of this literally everyone had access to books. Even the poor could afford books. This lead to vast library’s of 10,000 chapters. In Europe at the time a Library of 20 books would seem enormous though not in China. some men such as Hu yinglin and
Mao Jing had over 84,000 chapters in their library. Most of the printed material where Classics, histories, philosophy, belles-letteres (assorted works). Also religious groups were distributing literature in high volumes among the most popular works at the time were Precious scrolls (baojuan), and Morality books (shanshu). The Centers of publishing during the Ming were, Nanjing and Jian Yang. Also because of the vast Amount of Literature being distributed large amounts of Women where becoming literate and Literature was being written by Women.

Because books became extremely Common place Authors began adding elaborate Picture and began signing their names in the books, also color printing became quite popular. Also during this time Authors were publishing books during their lives and could become famous during their life time. A near first for most of Chinese literary history.

[[File:Xue_SuSu.png|thumb|left]]
The cultural center of the Ming During this time was an area know as Jiangnan. When most of us think of the fantastical China we think of Jiannan. It was a place of mass commerce, home of Xue Susu one of the eight famous courtesans of the Ming, filled with Courtesans, artist, and writers. The Fashion trends of the time was not dictated by Beijing but by Jiangnan.

Also during the late Ming you had Literary societies arising. Theses were formed mainly for the common love off literary and ideologies yet being part of a society had advantages. Societies were compiling Essays from the imperial exams and could help those who had not yet taken them. The exams had become increasingly hard and had a passing rate of around 3%. yet members of the Revival literary Society could receive help from other members and had an average rate of 18% passing.

[[File:Li_Zhi.png|thumb|right]]
Lastly during this time came the extremely Radical Author Li Zhi, he was known for his forward thinking and was against many of the views of Confucius. While Confucius Believed in self cultivation Li Zhi believed in the inherent good already in people and the Way we should be Innocent like Children with instinctive morals. he was very anachronistic for his time, and was very controversial. He was Arrested for heredoxy and while in prison he Slit his throat.

==References==

Chang, Kang-i Sun, and Stephen Owen. The Cambridge History of Chinese Literature. Cambridge, UK: Cambridge UP, 2010. Print.

2012-04-19T05:33:51Z

Delon Lier:

2012-04-19T05:28:47Z

Delon Lier:

Cai Yong

2012-04-19T05:27:38Z

Delon Lier:

==My Life==
[[File: Cai_Yong.png|thumb|right]]
I was Born to a wealthy family in Chenliu during the Eastern Han Dynasty. Though my life from the start was filled with great tragety. My father died when i was young so me and my mother went to live with my Uncle Cai Zhi. From my uncle i learned most of my Authorship abilities. Though it was nt long before my mother died as well. Though besides these set backs in my life i continued to learn all the various aspects of education and became some what of a renesiance man. I as proficent in composition, caligraphy, mathematics, astronomy, pitch-pipes, and music. Though I tried to Avoid Civil Office until the age of 40. once in office I worked on the Han records of the Easter Institute (dongguan Han Ji).

Though I was always filled with fire one might say. While working under Emperor Ling I wrote several Pettions critixising recently appointed men in the government. They were chosen by the emperor not on thier ability understand the Classics but thier ability to write Fu's. I saw them all as Vulgar Upstarts.
I also Wrote a Pettition Critisising the Eunuchs. They were a courrpt entity in the court and abused power. They instantly retaliated and had me sentanced to death, yet one eunuch made a plea to the emperor that i should only be banished to the interior of mongolia. I worked as a laboured there for one ear untill the emperor pardoned me. Though the eunuchs never stopped harrashing me for denouncing them.

I was so displace by the harrasment i moved away and was soon hired by the war lord Dong Zhou. He Sacked Luoyang and moved the capital to Chang'an where he was assasinated. After his death I was aressted and died in prison.
==My Works and Influence==

I was always very acomplished I wrote 104 works, including poetry, fus, epitaphs, dires, inscription, encomia, admonation. laments., discourses, prayers, petitions, and notes. My most Famous Fu was ''Fu on Recounting a journey''. I was asked to preform on a zither for the eunuch Xu Huang. I had to travel from my home in Chenliu, to the captital which was much to far. When I was Almost to the capital I became ill and stoped at Yanshi, where I realized how much i didn't want to play for Xu Huang so I went home and compsed this Fu about my juorney. It was filled with accounts the historical sites and the pure beauty of everything, and also the darkness, which was the political landscape.

Other Fu's of mine include:
Fu on the Han river ford,
Fu on Strumming on the zither,
Fu on the Writing Brush and,
Fu on Dwarfs. My Fu on Dwarfs was by far my strangest Composition and had a Light heartened air about it, not to be taken to seriously.

I was also know for writing
Erotic Fu’s such as:
Fu on Curbing Excess,
Fu on the maid servant,
Erotic desire,
Fu on settling passions, and
Fu on Harmonious Marriage. In these I went to as far as describing the bed activities of a Bridesmaid, and how i wanted to be the reed of a wind Organ that a woman would play.
I was lastly known for my Stele Inscription on Graves, which where so profound and important that they were included in the selections of Refined Literature.

I was a a hot headedman and quite acommplished in nearly every aspect. In the end I am one of the great men to have taken part in Chinese Literature.
==References and Powerpiont==

http://en.wikipedia.org/wiki/Cai_Yong

Chang, Kang-i Sun, and Stephen Owen. The Cambridge History of Chinese Literature. Cambridge, UK: Cambridge UP, 2010. Print

[https://learn-uvu.uen.org/courses/98968/files/10489270/download?wrap=1 Powerpoint presentation]

Ming Literature I

2012-04-19T05:26:27Z

Delon Lier: Created page with '==Literature of the Late Ming (1573-1644)=='

==Literature of the Late Ming (1573-1644)==

Classical Chinese Literature

2012-04-19T05:25:09Z

Delon Lier: /* Ming Dynasty */

[https://wiki.vm.ruhr-uni-bochum.de/uvu/index.php/uvu:Community_Portal Click here to learn how to use this Wiki.] [[User:Root|Root]] 11:42, 10 January 2012 (UTC)

= Announcements =
'''The wiki will be graded on W 4/18/2012 11:59 p.m. Please make sure that all articles are up. [[Special:Upload]]'''

= Beginnings =
* [[The development of oral literature forms]] -- [[User:Alexis Sagen|Alexis Sagen]] 13:48, 18 April 2012 (UTC) [https://wiki.vm.ruhr-uni-bochum.de/uvu/index.php/File:CHIN_LIT_-5.pptx]

== Xia Dynasty ==
Mythical dynasty before the invention of script.

== Shang Dynasty ==
* The emergence of script - Oracle Bones (turtle shells, scapula - cow shoulder blades)
* The emergence of Written Literature (1200 BC)

== Zhou Dynasty and Warring States Period ==
* [[Confucius]] -- [[User:Licia K|Licia K]] 05:36, 6 February 2012 (UTC)
* [[Mencius]] -- [[User:Delon Lier|Delon Lier]] [https://learn-uvu.uen.org/courses/98968/files/10489162/download?wrap=1 Powerpoint presentation]
* [[The 5 Canonized Classics]] -- [[User:ArnoldQ|ArnoldQ]] 04:35, 20 January 2012 (UTC)

== Han Dynasty ==
* [[Cai Yong]] [https://learn-uvu.uen.org/courses/98968/files/10489270/download?wrap=1 Powerpoint presentation]
* [[Songs from India]] -- [[User:Licia K|Licia K]] 06:44, 28 February 2012 (UTC)

== 16 Kingdoms and 6 Dynasties ==
* [[Tao Yuanming - Manuscript Culture]] -- [[User:ArnoldQ|ArnoldQ]] 23:06, 4 February 2012 (UTC)

= The Golden Age =
== Tang Dynasty ==
* [[Examples of authors unknown in their lifetime, but famous after their death]] -- [[User:Licia K|Licia K]] 02:32, 4 April 2012 (UTC)
* [[Du Fu]] (712 - 770) [https://wiki.vm.ruhr-uni-bochum.de/uvu/images/d/da/Du_Fu_%28wiki%29.pptx Powerpoint presentation] -- ''Mid Term Paper'' -- [[User:Wantong|Wantong]] 20:18, 2 March 2012 (UTC)
* [[Li Bai]] -- ''Mid Term Paper'' -- [[User:ArnoldQ|ArnoldQ]] 22:30, 1 March 2012 (UTC)

== Song Dynasty ==
* [[Ouyang Xiu]] -- ''Mid Term Paper'' -- [[User:Licia K|Licia K]] 06:44, 28 February 2012 (UTC)
* [[Su Shi (Su Dongpo)]] -- ''Mid Term Paper'' -- [[User:Alexis Sagen|Alexis Sagen]] 17:48, 27 February 2012 (UTC)

= The Foreign Dynasties Liao (Khitan), the Jin (Jurchen) and the Yuan (Mongols) =
== Yuan ==
* Yuan Literature I -- Arnold
* Yuan Literature II -- [[User:Wantong|Wantong]] 04:43, 19 April 2012 (UTC)

= Ming Dynasty =
* [[Literary Societies]] -- Delon L
* [[Ming Literature I]] -- Delon L
* Ming literature, eight-legged essay -- [[User:Wantong|Wantong]] 04:43, 19 April 2012 (UTC)
* [[The predecessors of newspapers]] -- [[User:Alexis Sagen|Alexis Sagen]] 21:55, 15 April 2012 (UTC) [https://wiki.vm.ruhr-uni-bochum.de/uvu/index.php/File:CHIN_LIT_-4.pptx]
* Novel 'Plum in a Golden Vase / The Golden Lotus' -- Licia K
* [[Novel 'Journey to the West']] -- [[User:ArnoldQ|ArnoldQ]] 04:17, 18 April 2012 (UTC)
* [[Novel 'Water Margin']] -- [[User:Alexis Sagen|Alexis Sagen]] 22:04, 15 April 2012 (UTC)
* [[Feng Menglong]] -- [[User:Wantong|Wantong]] 04:42, 19 April 2012 (UTC)

= Preview: Qing (Manchu)-Dynasty =
* [[Middlebrow Literature]] [https://learn-uvu.uen.org/courses/98968/files/10489082/download?wrap=1 Powerpoint presentation]

= Timeless Presentations =

* [[Canonization of Chinese Literature in the East and West]] -- ''Mid Term Paper'' -- [[User:Delon Lier|Delon Lier]]
* [[Writing with your own blood]] -- [[User:Alexis Sagen|Alexis Sagen]] 03:43, 8 February 2012 (UTC)
* [[Saying A and meaning B - Several examples of double layer literature]] -- [[User:Licia K|Licia K]] 02:32, 4 April 2012 (UTC)
* [[Which emperor had killed close relatives to ascend the throne?]] -- [[User:Alexis Sagen|Alexis Sagen]] 22:13, 15 April 2012 (UTC) [https://wiki.vm.ruhr-uni-bochum.de/uvu/index.php/File:CHIN_LIT_-2.pptx]
* [[Poetry Genres]] [https://wiki.vm.ruhr-uni-bochum.de/uvu/images/4/43/Poetry_Genres.pptx Powerpoint presentation] -- [[User:Wantong|Wantong]] 19:46, 4 April 2012 (UTC)

Cai Yong

2012-04-19T05:24:23Z

Delon Lier: /* My Life */

==My Life==
[[File: Cai_Yong.png|thumb|right]]
I was Born to a wealthy family in Chenliu during the Eastern Han Dynasty. Though my life from the start was filled with great tragety. My father died when i was young so me and my mother went to live with my Uncle Cai Zhi. From my uncle i learned most of my Authorship abilities. Though it was nt long before my mother died as well. Though besides these set backs in my life i continued to learn all the various aspects of education and became some what of a renesiance man. I as proficent in composition, caligraphy, mathematics, astronomy, pitch-pipes, and music. Though I tried to Avoid Civil Office until the age of 40. once in office I worked on the Han records of the Easter Institute (dongguan Han Ji).

Though I was always filled with fire one might say. While working under Emperor Ling I wrote several Pettions critixising recently appointed men in the government. They were chosen by the emperor not on thier ability understand the Classics but thier ability to write Fu's. I saw them all as Vulgar Upstarts.
I also Wrote a Pettition Critisising the Eunuchs. They were a courrpt entity in the court and abused power. They instantly retaliated and had me sentanced to death, yet one eunuch made a plea to the emperor that i should only be banished to the interior of mongolia. I worked as a laboured there for one ear untill the emperor pardoned me. Though the eunuchs never stopped harrashing me for denouncing them.

I was so displace by the harrasment i moved away and was soon hired by the war lord Dong Zhou. He Sacked Luoyang and moved the capital to Chang'an where he was assasinated. After his death I was aressted and died in prison.
==My Works and Influence==

I was always very acomplished I wrote 104 works, including poetry, fus, epitaphs, dires, inscription, encomia, admonation. laments., discourses, prayers, petitions, and notes. My most Famous Fu was ''Fu on Recounting a journey''. I was asked to preform on a zither for the eunuch Xu Huang. I had to travel from my home in Chenliu, to the captital which was much to far. When I was Almost to the capital I became ill and stoped at Yanshi, where I realized how much i didn't want to play for Xu Huang so I went home and compsed this Fu about my juorney. It was filled with accounts the historical sites and the pure beauty of everything, and also the darkness, which was the political landscape.

Other Fu's of mine include:
Fu on the Han river ford,
Fu on Strumming on the zither,
Fu on the Writing Brush and,
Fu on Dwarfs. My Fu on Dwarfs was by far my strangest Composition and had a Light heartened air about it, not to be taken to seriously.

I was also know for writing
Erotic Fu’s such as:
Fu on Curbing Excess,
Fu on the maid servant,
Erotic desire,
Fu on settling passions, and
Fu on Harmonious Marriage. In these I went to as far as describing the bed activities of a Bridesmaid, and how i wanted to be the reed of a wind Organ that a woman would play.
I was lastly known for my Stele Inscription on Graves, which where so profound and important that they were included in the selections of Refined Literature.

I was a a hot headedman and quite acommplished in nearly every aspect. In the end I am one of the great men to have taken part in Chinese Literature.
==References==
http://en.wikipedia.org/wiki/Cai_Yong

=References: Powerpoint presentation=
[https://learn-uvu.uen.org/courses/98968/files/10489270/download?wrap=1 Powerpoint presentation]

Cai Yong

2012-04-19T05:03:59Z

Delon Lier: /* My Life */

Literary Societies

2012-04-19T05:03:45Z

Delon Lier: /* Early to Middle Qing */

==What is a Literary Society==
A literary society is a group of people interested in literature. In the modern sense, this refers to a society that wants to promote one genre of literature or a specific writer. Modern literary societies typically promote, research about their chosen author or genre, publish newsletters, and hold meetings where research findings can be presented and discussed. Some are more academic and scholarly, while others are more social groups of amateurs who appreciate a chance to discuss their favorite writer with other hobbyists.

Literature Soceities exsisted very early on in Chinese History though this page will only look at littereray Societies from the Ming onward.

==Ming Dynasty Litterary Societies (1368-1644)==

===Gongan and Jingling Schools===
The Gongan School Focuesed on criticizing those scholars who imitated classical writings blindly. Gong'an School believed that different times have different literature, and objected to how Classical Revival Movement blindly elevated ancient literature and looked down upoun current literature. Prose created by the Gong'an School broke the yoke of conventional patterns and developed its own individuality. The language in their prose is simple and plain. Major members of the Gong'an School were
Yuan Zongdao,
Yuan Hongdao (1568-1610), and
Yuan Zhongdao 

Poems by Yuan Hongdao notice the plainess and directness compared to the classical writings. 

THE CAPITAL 
Bright are the city walls of the capital; 
Red-robed officials shout on broad streets. 
There is a white-headed destitute scholar; 
Hanging from his mule's saddle, sheaves of poems. 
Clasping his calling card, he knocks on doors for work; 
The gate keepers smirk at one another. 
Ten try and ten fail; 
Walk the streets, his face is haggard. 
Always fear in serving the rich; 
Sorry your flattery isn't quick enough. 
Over an eye a black eyepatch; 
Half blind, the fellow is old! 

A STRANGE PRIEST 
Bought his mantle to escape draft and taxes; 
Now he's the head priest amid his splendor. 
Recites incantations, but sounds like a bird; 
Writes Sanscrit that looks like twisted weeds. 
With his begging bowl he distributes food of the spirit; 
On his seat he faces the lamp of Buddha; 
If you don't devote you whole body and soul, 
How can there be anywhere Buddhism at all? 

Existing simultaneously with the Gong'an School was also the Jingling School, whose most famous member's were Zhong Xing and Tan Yuanchun. Like the Gong'an School, the Jingling School also claimed to express natural character and intelligence of humanity.

===Jiangxi School===
[[File:Huang.png|thumb|left| The 4 Books and 5 Classics [10] ]]
The Jiangxi School was associated with the followers of Huang Tingjian.
Huang Tingjian (Chinese: 黄庭堅) (1045–1105) was a Chinese artist. He is predominantly known as a calligrapher, but was also admired for his painting and poetry. He was one of the Four masters of the Song Dynasty, and was a student of Su Shi at his school of literati painting.Huang is generally regarded as the finest and most creative calligrapher of the Song Dynasty.

==Early to Middle Qing==
[[File:Banana.png|thumb|right| Qian Fenglun most Prominet member of the Banana Garden Poetry Club [10] ]]

===Banana Garden Poetry Club===
The Banana Garden Poetry Club (Jiaoyuan shi she) was a late 17th century. women's poetry group
Founded by Gu Yurui for her daughter Qian Fenglun. Founded in 1644, its members consisted of wealth woman from Qian who were wifes sister or daughters to wealthy or politically powerful men. It was a Womens only society which most of it was focues on poetry composition yet Promoted acquiring graces through education scholarship and learning . Several years after thier exsistance they became Quite popular throghout the Yangzi River Delta.

A Winter Day Feast at Chai�Jixian’s Place 

The stars record that the year is soon over, 
The weather is icy, the air cold and desolate. 
Shrubs and flowers wither in severe frost, 
Heavy dewdrops evaporate in the dawn sun. 
Overjoyed to meet with people of pure and simple minds, 
We sit together in a beautiful mansion of iris and orchid. 
Our merry words and laughter give rise to pleasant countenance and speech, 
In harmony we devote ourselves to literary pursuits. 
Illustrations and books lie scattered around the chamber, 
A table made of yew displays our zithers and lutes. 
As the birds disperse the hall becomes subdued, 
As the clouds gather the curtains acquire dark shadows. 
A life in seclusion keeps the hurly-burly of the world far away, 
Standing aloof, our thoughts are idle and carefree. 
Time flies like a shuttle on the loom, 
I worry that our happy get-together will be over too soon. 
Now that we’re tipsy we break into long songs, 
Having enjoyed to the full such excellent hospitality! 

During this time men were living in a meritocracy and able to move socialy while women were stuck in thier class. The above poem illistatres on of the founding principles of the banana garden society for the pursiut of knowledge.
The image of the beautiful mansion of iris and orchid in Qian Fenglun’s
poem alludes to the ancient poem ‘Xiang furen’ (‘The Lady of the Xiang’). By
comparing the meeting place of the poetry club, the residence of Chai Jingyi, to
the abode of the Xiang River Goddess, the poem links the pursuit of scholarship
with the world of immortals – a realm that women tended to invoke in their poetry.
In this way Qian’s poem endows the world of learning with the aura of femininity.

===Tongcheng School===
[[File: Tongcheng.png|thumb|left|]]
The Tongcheng School is the most distinguished among the mid-Qing Dynasty schools of literature. Its representative writers include Fang Bao, Liu Dakui and Yao Nai, who are all natives of Tongcheng County in Anhui Province, hence the name Tongcheng School. Fang Bao (1668-1749) carried on the tradition of works and made Yi Fa (Yi refers to the central ideas of an article; Fa, to literary forms and artistry) the basic theory of the Tongcheng School's writings.

Works created by the Tongcheng School stressed the elucidation of the article's purpose and didn't encourage loading the writings with fancy phrases; therefore their writings are concise and natural but lack animation.

==Late Qing==
===Southern Society (1908-1922) ===

The Southern Society (Nanshe, 1908-22)
the Nanshe was sometimes called the "literary arm" of that revolutionary organization, publishing some 22 volumes of poetry, and issues of literary style were hotly debated founded by Chen Qubing, Gao Kan, Liu Yazi and eventually had a membership of over 1,000, with branches in major cities
after the GMD allied with the CCP, Liu Yazi became "intoxicated" by Marx and Bolshevism; the Nanshe was dissolved and the Xin nanshe (New Southern Society) was established; their forums were the Minguo ribao and the supplement Juewu (edited by Shao Lizi); Chen Qubing rejected this new orientation and set up his own competing Hunan branch of the Nanshe that opposed the New Culture movement being promoted by his erst while colleagues

===Spring Willow Society===

The Spring Willow Society(Chunlie She) Is extremely unique being that is was a Chinese litterary society that it was founded 1906 or early 1907 in Tokyo by a group of Chinese overseas students. Becuase of this it is still a Chinese literature society since it focused on chinese works and was made up of chinese members. It was the first modern dramatic society and focused on drama, theater and literature. it lead to several other societies founded in japan by Chinese students such as the Jisheng she (1908), Shenyou hui (1909), Wenyi xin juchang (1910), Xinju tongzhi hui (1912-ca.1915), Wenshe (1913), and Chunliu juchang (1914-19150. In 1918/1919 one of the founding members of the Spring Willow Society published the magazine Spring Willow (Chunliu zazhi); this magazine was intended by its main editor to revive the spirit of the original society but, yet, was not attached to any drama society.

==Modern Chinese Literary Societies==
===Wenxue Yanjiu Hui===
The Wenxue Yanjiu Hui was a May Fourth Movement litterary Group, Calling for wesernization. 
Members: Mao Dun, Zheng Zhenduo, Xu Dishan, Wang Tongzhao, Ye Shaojun, Geng Jizhi, Zhou Zuoren, Sun Fuyuan, Guo Shaoyu, Huang Luyin, Bing Xin 
Goals: translations of progressive Western Lit. scientific research of traditional Chinese lit. foster cooperation in literary studies and facilitate the dissemination of knowledge from West and knowledge gained through literary endeavour 
Journals 
Xiaoshuo yuebao (Shanghai: Commercial Press) 
manifesto written by Zhou Zuoren, 
Wenxue xunkan 
Shi yuekan (Poetry monthly, 1922-) 
Publication Series 
translation series, creative writing series, humor series, drama series 
Tenets: 
literature as exposition of real life (not of dao) 
opposed view of literature as a diversion for pleasure 
concern with social rather than personal problems 
opposed notion of inspiration as source of lit. 
art for life's sake (realism) 

Chuangzuo she (Creation Society; 1921-29) 
Members: Guo Moruo, Yu Dafu, Cheng Fangwu, Zhang Ziping, Tian Han, Feng Yuanjun 
Journals: 
Chuangzuo jikan (1922-25) and Chuangzuo zhoubao 
Chuangzuo yuekan and Hongshui 
Wenhua pipan 
Tenets: 
romanticism (against naturalism) 
aestheticism (perfection in beauty) 
self-expression: "Our isms, our ideologies are not the same. Niether do we insist they should be the same. The view that we all share is that we should follow the demands from the bottom of the heart and get on with our activities in literature and art" ("Afterword," Chuangzao jikan 1, 2) 
source of literature in inspiration and genius 
Radicalization of society after 1925 (May 30 Movement) 
Important theoretical articles: 
"Cong wenxue geming dao geming wenxue" (Cheng Fangwu) 
"Xin wenxue de shiming" (Cheng Fangwu) 
"Zenyang de jianshe geming wenxue" (Li Chuli) 
"Introduction to Sorrows" (Guo Moruo)
 

==References==
http://people.cohums.ohio-state.edu/denton2/publications/research/soc.htm 
http://en.cnki.com.cn/Article_en/CJFDTOTAL-SHDS200902006.htm 
http://history.cultural-china.com/en/50History6377.html 
Berg, Daria, and Chloë Starr. The Quest for Gentility in China: Negotiations beyond Gender and Class. London: Routledge, 2007. Print. 
http://english.ccnt.com.cn/?catog=literature&file=040101&page=3&ads=service_001 
http://unisg.academia.edu/DariaBerg/Papers/1178053/Daria_Berg._Negotiating_Gentility_The_Banana_Garden_Poetry_Club_in_Seventeenth-Century_Jiangnan_

Cai Yong

2012-04-19T05:02:06Z

Delon Lier: /* My Life */

==My Life==
[[File: Cai_Yong.png|Thumb|right]]
I was Born to a wealthy family in Chenliu during the Eastern Han Dynasty. Though my life from the start was filled with great tragety. My father died when i was young so me and my mother went to live with my Uncle Cai Zhi. From my uncle i learned most of my Authorship abilities. Though it was nt long before my mother died as well. Though besides these set backs in my life i continued to learn all the various aspects of education and became some what of a renesiance man. I as proficent in composition, mathematics, astronomy, pitch-pipes, and music. Though I tried to Avoid Civil Office Throughout my life

Avoided official office
I was very accomplished

Important aspects
Petitions
Convicted by Eunuchs
Sent to Shoufang
Eunuchs still hated me
Dong Zhou
Sent to prison
Was convicted but a eunch of high standing had me sent to inner mongolia instead as a convicted worker, though the emoporer saved me.

Important Works
History of Later Han

Fu on Recounting a journey

Personal and political

Here and now criticism
Consitsted of 104 works, includin poetry, fu epitaphs, dires, inscription, encomia, admonation. laments., discourses, prayers, petitions, and notes
I was asked to report on a zither for the eunuch xu huang from my home in Chenliu, to the captital
Got sick and went home
Accounts the historical sites and the pure beauty of everything, thought the darkness, which was the political landscape

Fu’s
Fu on the Han river ford
Fu on Strumming on the zither
Fu on the Writing Brush
Fu on Dwarfs

Erotic Fu’s
Fu on Curbing Excess
Fu on the maid servant
Erotic desire
Fu on settling passions
Fu on Harmonious Marriage

Stele Inscription on Graves
Selections of Refined Literature
Stele Inscriptions

=References: Powerpoint presentation=
[https://learn-uvu.uen.org/courses/98968/files/10489270/download?wrap=1 Powerpoint presentation]

Cai Yong

2012-04-19T05:01:41Z

Delon Lier: /* My Life */

==My Life==
[[File: Cai_Yong.png|Thumb|left]]
I was Born to a wealthy family in Chenliu during the Eastern Han Dynasty. Though my life from the start was filled with great tragety. My father died when i was young so me and my mother went to live with my Uncle Cai Zhi. From my uncle i learned most of my Authorship abilities. Though it was nt long before my mother died as well. Though besides these set backs in my life i continued to learn all the various aspects of education and became some what of a renesiance man. I as proficent in composition, mathematics, astronomy, pitch-pipes, and music. Though I tried to Avoid Civil Office Throughout my life

Avoided official office
I was very accomplished

Important aspects
Petitions
Convicted by Eunuchs
Sent to Shoufang
Eunuchs still hated me
Dong Zhou
Sent to prison
Was convicted but a eunch of high standing had me sent to inner mongolia instead as a convicted worker, though the emoporer saved me.

Important Works
History of Later Han

Fu on Recounting a journey

Personal and political

Here and now criticism
Consitsted of 104 works, includin poetry, fu epitaphs, dires, inscription, encomia, admonation. laments., discourses, prayers, petitions, and notes
I was asked to report on a zither for the eunuch xu huang from my home in Chenliu, to the captital
Got sick and went home
Accounts the historical sites and the pure beauty of everything, thought the darkness, which was the political landscape

Fu’s
Fu on the Han river ford
Fu on Strumming on the zither
Fu on the Writing Brush
Fu on Dwarfs

Erotic Fu’s
Fu on Curbing Excess
Fu on the maid servant
Erotic desire
Fu on settling passions
Fu on Harmonious Marriage

Stele Inscription on Graves
Selections of Refined Literature
Stele Inscriptions

=References: Powerpoint presentation=
[https://learn-uvu.uen.org/courses/98968/files/10489270/download?wrap=1 Powerpoint presentation]

2012-04-18T22:36:13Z

Delon Lier:

[[File:Mencius-1-.jpg|thumb|left| Mencius in Life [11] ]]
=My Life=
I lived 372–289 BCE.
=References: Powerpoint presentation=
[https://learn-uvu.uen.org/courses/98968/files/10489162/download?wrap=1 Powerpoint presentation]