෵⌞ѣ֪൦ᯯީᘶф੼ҋφ ෵⌞ѣ֪൦ᯯީᘶф੼ҋφ ԛᶄ‫ݿ‬඗δ ԛᶄ‫ݿ‬඗δ ε εɅઞࡢ἖⌞ Ʌઞࡢ἖⌞Ɇ ઞࡢ἖⌞ɆѰׁ THE LOCAL CONCERNS AND STRATEGIES IN CONFUCIAN CLASSIC’S COMMENTARIES: A CASE OF LI GUANGPO’S (1651-1723) ANNOTATIONS ON THE RITES OF ZHOU ਬ᫽᫽ YAP SZE SZE ᯦ࣖ඗ളৱཝᆜѣᮽడ ‫ݻ‬༡ᆜփ᫠ᮽ A THESIS SUBMITTED FOR THE DEGREE OF MASTERS OF ARTS DEPARTMENT OF CHINESE STUDIES NATIONAL UNIVERSITY OF SINGAPORE 2015 Acknowledgements I am most indebted to my supervisor A/P Koh Khee Heong. He was immensely patient and provided me with much invaluable guidance, and this helped me greatly in overcoming the difficulties and frustrations of constant puzzlement amidst the unfamiliar maze of Confucian classic’s commentaries. His critical yet constructive questions and comments during formal consultation sessions and casual discussions provoked my thoughts and sharpened my ideas, ultimately leading to the fruition of this thesis. I would also like to extend my gratitude to A/P Ong Chang Woei for his support and concern. I have truly benefited from his lectures and seminar classes since my undergraduate years. His signature question “So what?” had a great impact on me and have served as a constant reminder that I have to make sense of my research. I am fortunate to have my friends, Samantha, Khoon Hiang, Yuanlin, Shaun, Charles, Ying-Ruo, FeiFei, Wu Qi, Fatima, Dean, Susan, Huey Chyi, Yu Ju, Dongli and Siew Choon, for lending their ears to me and being supportive throughout the different stages of my graduate studies. Additionally, I am grateful to be awarded with the NUS Research Scholarship and later on, the Tuition Fee Waiver that alleviated the otherwise financial burden for five semesters of my graduate studies. I am also thankful for the FASS Graduate Research Support Scheme for funding my fieldwork in Beijing, China during June 2014. Last but not least, I truly owe it to my beloved family for their understanding and unconditional faith in me as I embark on a path less traveled. i" " Acknowledgements………………………………………………………………….i Summary…………………………………………………………………… vi …………………………………………………………………… .1 ……………………………………………………………………1 ………………………………………………………………3 ………………………………………………… .15 …………………………………………………… .17 …………………………………………………………… .24 ……………………………………………………… .27 …………………………… 30 ……………………………………………………………………30 ……………………………………………31 ……………………………………………………………………38 …………………………………………………53 ……………………………………………………………………58 …………… .60 ……………………………………………………………………60 ……………………………………………61 2.1 ………………………………………………………………61 ii" " 2.2 ………………………………………………………………80 ……………………………………………………85 ……………………………………………………………… 92 ……………… .94 ……………………………………………………………………94 …………………………………………………96 2.1 ……………………………………………………………98 2.2 …………………………………………………… .105 ……………………………………………… .110 ………………………………… .122 ………………………… .144 5.1 ……………………………………………………………… .144 5.2 ……………………………………………………………… .147 ………………………………………………………………… .157 ……………………………………………………………………… 159 ………………………………… .…169 …………………………………………… .171 ………………………………………………………………………… 176 iii" " …………………………………………………… 25 ………………………………………………………………135 ……………………………………………139 ………………………………………140 iv" " ……………………………………… 124 ……………………………………… 140 v" " Summary Academics have recently noted a rising interest in Confucian rituals and Confucian ritual classics studies during the late imperial China. Relevant studies typically discuss specific ritual performances such as the funerary rites as well as Confucian ritual classics – Book of Etiquette and Rites and Family Rituals . The discussions of these studies generally concentrated on the literati from the Jiangnan area, focusing on intellects of the Ming-Qing transition period, or those from mid-Qing period and beyond. Thus, this thesis aims to fill research gaps through the examination of the annotations on Confucian ritual classic Rites of Zhou by a Fujian local elite Li Guangpo (1651-1723) from the early Qing period. It will first scrutinize the correspondences and poems Li’s elder brother Li Guangdi (1642-1718) penned to him, alongside with the reconstruction of the Anxi Hutou Li Clan to elucidate Li’s social motivations to annotate the classic. It seems to me that Li’s efforts in the classical studies were part of the Li brothers’ strategies to accumulate cultural resources in building up the clan’s social prestige and intellectual standing. This thesis then attempts to analyze the characteristics of Li’s commentaries. The analysis shows that Li’s work exudes a strong flavor of Cheng Zhu School of Neo-Confucianism. Li Guangdi had earlier on perceived and attempted to reconstruct the Fujian’s local intellectual tradition as inheritor of Cheng Zhu School of Neo-Confucianism. As Li Guangdi had intended to revive this local intellectual vi" " tradition, and the fact that Li Guangpo was very much influenced by his elder brother intellectually, Li Guangpo’s classics commentaries could be seen as part of the project to revive Fujian’s local intellectual tradition. Finally, this thesis will relate Li’s commentaries of the passage “Office of Earth” in the classic Rites of Zhou to the Qing dynasty’s politics in the early years, with regards to issues of the local government and the drainage system. Li’s rationalization of the local official positions mentioned in the “Office of Earth” revealed that he understood these positions as being occupied by local elites rather than national officers delegated from the central government. In addition, Li’s explanation of the well-field system cited in “Office of Earth” exhibited a sense of localism. In Li’s opinion, the well-field system had called for more resources to be reserved locally, so as to use them for the building and maintenance of the local drainage system, as compared to the taxes paid to the central government. In other words, Li responded to national issues with local-oriented solutions and strategies. Hence, through this discussion, this study will attempt to reveal the local concerns and strategies in Li’s work. vii" " 仲 1651-1723 们 信 们 什 丘 下 32 1767 1743 … 保 71 位 什 1662-1722 1651 但 丘 且 。 1642-1718 25 · 1723 !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!! ! 下 保 乃 69 19 乃 乃 下丘 倍 乃 下 17 1! ! … 乃 24 下 下 乃 乃 21 ! 丘 丈 僚 俊 仁 举 亵 儆 172! ! ! 。 主 五 五 173! ! ! 下 下 儿 亡 下世 侄 174! ! ! 但 175! ! ! 互 1962 下 下丘 倍 乃 下丘 倍 乃 使 件 2010 亦 下 乃 2013 作 1983 下 1995 乃亲 《 互 亲 1996 亦 信 余 佞 乃亲 2001 1983 1983 乾 下俭 1985 付 176! ! ! 亦 乃亲 1995 信 2005 乃亲 1989 乃亲 九 2010 乃亲 1983 互 保 乃亲 1994 亲 1961 事 。 亲 假 亦 亦 2003 侵 亦 〉〈 丘 亦 1998 乃 乃亲 1987 付 1985 1985 下 177! ! ! 伪 … 乃 乃但 1827 1983 亵 什 什 2013 乃亲 1995 俸 1995 伪俸 下 乃 下 乃 乃 1743 乃但 1767 乃但 1983 保 下 乃 1767 乃但 1983 保 下 乃 1767 乃但 1983 互 亲 1997 1985 178! ! ! 下 倍 2006 乃亲 亦 1999 代 。 亦 侄 2000 举 2003 作 九 乃 作 2007 倍 乃亲 1999 例 乃 亲 乃但 假 代 1964 什 2006 乃 1999 信 亦 2001 亦 九 下 亡 179! ! 佞 乃亲 ! 2001 1985 俭 僚 僚 1994 伪 什 1968 乃 1982 1983 下 亲 乃亲 2002 下 亲 乃亲 2008 下 书 乃亲 俩 倬 乃亲 1984 乃 信 亲 乾 2011 乾 乾 1999 “ 丛 下什 乃亲 亲 2000 乃亲 180! ! 1990 2009 ! 乃 下 1984 作 1977 付 ,1937 1987 1983 《 1970 1985 侨 1971 仙 1985 下 俩 下 伪 乃亲 世 世 1995 1985 下 1977 乃亲 1999 亦 《 乃亲 《 乃亲 九 2001 乃亲 181! ! 2012 ! 1998 1986 俸 Bol, Peter K “This Culture of Ours”: Intellectual Transitions in T’ang and Sung China. Stanford: Stanford University Press, 1992. Chow Kai-wing. The Rise of Confucian Ritualism in Late Imperial China: Ethics, Classics, and Lineage Discourse. Stanford: Stanford University Press, 1994. Dean, Kenneth. Lord of the Three in One: the Spread of A Cult in Southeast China. New Jersey: Princeton University Press, 1998. Esherick, Joseph W., and Mary Backus Rankin (eds.). The Chinese Local Elites and Patterns of Dominance. Berkeley: University of California Press, 1990. Elman, Benjamin A From Philosophy to Philology: Intellectual and Social Aspects of Change in Late Imperial China. Cambridge, Mass.: Council on East Asian Studies, Harvard University, 1984. Faure, David. Emperor and Ancestor: State and Lineage in South China. California: 182! ! ! Stanford University Press, 2007. Hymes, Robert. Statesmen and Gentlemen: The Elite of Fu-chou, Chiang-hsi, in Northern and Southern Sung. New York: Cambridge University Press, 1986. Koh Khee Heong. A Northern Alternative: Xue Xuan (1389-1464) and the Hedong School. Cambridge: Harvard University Asia Center, 2011. Kutcher, Norman. Mourning in Late Imperial China. New York: Cambridge University Press, 1999. Ong Chang Woei. Men of Letters within the Passes: Guanzhong Literati in Chinese History, 907-1911. Cambridge: Harvard University Asia Center, 2008. Szonyi, Michael. Practicing Kinship: Lineage and Descent in Late Imperial China. California: Stanford University Press, 2002. 信 ’ 假 云 代 保 什 侄 。信 亦 侄 183! ! 倍 2006 。信 2013 ! 信 Song Jaeyoon, “Shifting Paradigms in Theories of Government: Histories, Classics, and Public Philosophy in 11th-14th Century China.”. Ph.D. diss., Harvard University, 2007. 信 下 亦 信 亦 〉〈 2000 亦 义 亦 下 亦 亦 〉〈 21 九 2010 假 269-296 34 2012 31-56 倍 1-57 丘且 184! ! 24 亦 九 信 393-409 《 九 僭 1996 539-558 ! 亦 2013 亦 信 亦 下 11 丘 131-164 69-80 下 乃亲 2001 信 254-267 们 72 但 2010 14-17 38 信 1-11 信 Brook Timothy, “Funerary Ritual and the Building of Lineages in Late Imperial China”, Harvard Journal of Asiatic Studies 49.2 (1989): 465-499. Bol Peter K., “Chu Hsi’s Redifinition of Literati Learning”, in Wm. Theodore de Bary and John W. Chaffee (eds.), Neo-Confucian Education: The Formative Stage. 185! ! ! Berkeley: University of California Press, 1989, pp.151-185. ——, “Neo-Confucianism and Local Society, Twelfth to Sixteenth Century: A Case Study”, in Paul Jakov Smith and Richard von Glahn, The Song-Yuan-Ming Transition in Chinese History. Cambridge: Harvard University Asia Center, 2003, pp. 241-283. Elman Benjamin A., “The Story of A Chapter: Changing Views of the “Artificer’s Records (“Kaogong Ji” 保) and the Zhouli””, in Benjamin Elman and Martin Kern (eds.), Statecraft and Classical Learning: The Rituals of Zhou in East Asian History. Leiden; Boston: Brill, 2010, pp. 330-356. Gardner Daniel K., “Confucian Commentary and Chinese Intellectual History”, Journal of Asian Studies 57.2 (May 1998): 397-422. Hartwell Robert M., “Demographic, Political, Social Transformations of China, 750-1550,” Harvard Journal of Asiatic Studies 42.2 (1984): 365-442. Song Jaeyoon, “Tension and Balance: Changes of Constitutional Schemes in Southern Song Commentaries on the Rituals of Zhou”, in Benjamin Elman and Martin Kern (eds.), Statecraft and Classical Learning: The Rituals of Zhou in East 186! ! ! Asian History. Leiden; Boston: Brill, 2010, pp. 252-276. 187! ! ! [...]... Histories, Classics, and Public Philosophy in 11th-14th Century China” (Phd diss., Harvard University,2007),esp pp.122-200 Also see Song Jaeyoon, “Tension and Balance: Changes of Constitutional Schemes in Southern Song Commentaries on The Rituals of Zhou , in Benjamin Elman and Martin Kern (Eds), Statecraft and Classical Learning: The Rituals of Zhou in East Asian History (Leiden; Boston: Brill,2010),... Statesmen and Gentlemen: The Elite of Fu-chou, Chiang-his, in Northern and Southern Sung New York: Cambridge University Press, 1986 46 ! 亲 亦 Kenneth Dean, Lord of the Three in One: the Spread of A Cult in Southeast China New Jersey: Princeton University Press, 1998; Michael Szonyi, Practicing Kinship: Lineages and Descent in Late Imperial China California: Stanford University Press, 2002; David Faure,... 假 伟 假 信 。 · 。 ‘ 假 37 但互 下 !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!! ! 35 信 i Kai-wing Chow, The Rise of Confucian Ritualism in Late Imperial China: Ethics, Classics and Lineage Discourse, p.130; 132 37 Timothy Brook, “Funerary Ritual and the Building of Lineages in Late Imperial China”, pp.465-499 。 : : 侄 亩 ,2000 信 亦 11 2 69-80 36 14! ! ! 九 下 伪 亲 伐 但 下 信 予 乾 九 信 们 亦 38 互 云39 信 亦... “Funerary Ritual and the Building of Lineages in Late Imperial China”, Harvard Journal of Asiatic Studies 49.2 (1989): 465-499 22 九 下 亡 佞 乃亲 2001 9-12 23 信 35 7! ! ! 下 《 但 信 信 , 下 丛 值 伪 丛 伤 · 丛 · 假 值 · 丛 假 下 《 24 些 Kutcher 仲 但 信 但 Norman Kutcher 信 下 代 信 25 Kutcher 与 亲 （ 下 parallel conception of society !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!! ! 24 Kai-wing Chow, The Rise of Confucian. .. 13 保 值 14 些下 下 。 亦 信 90 假 下 但 · 乃 下 值 九 下 The Rise of Confucian Ritualism in Late Imperial China: Ethics , Classics, and Lineage Discourse 作 · 九 信 下 九 亲 15 值 。 下 信 。 侵 亦 下 亨 !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!! ! 11 乃亲 1999 12 8 15 亲 下 4523-4525 乃 13 15 亦 2001 123 126 Kai-wing Chow, The Rise of Confucian Ritualism in Late Imperial China: Ethics 4! ! 下 81 信 亦 14 件 2013 作 ! 下 。... Chang Woei Ong, Men of Letters within the Passes: Guanzhong Literati in Chinese History, 907-1911(Cambridge: Harvard University Asia Center, 2008), pp 132-194 60 亦 乃亲 1995 23! ! ! centralized 亡 decentralized 。 61 九 11 侵 下 ’ 14 亦 信 下 信 九（ 信 下 九 们 乃 信 亦 乃 九 互 乃 !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!! ! 61 Jaeyoon Song, “Shifting Paradigms in Theories of Government: Histories, Classics, ... 200 4 下丘 倍 乃 5 2 7a- b 乃 乃亲 2 1987 5a- b 6 亲 1997 保 俩 7 8 2 3a 3 1 1a 1b 1961 事 2! ! 付 1716 · 下 9 · 295 ! 10 Confucian Ritualism 值 下 亦 云 《 信下 信 傅 下 下 ） 信 下 亦 下 九 们 信 信 下 下 但 假 1873-1929 互 亦 俗 下 九 下 !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!! ! 10 Kai-wing Chow, The Rise of Confucian Ritualism in Late Imperial China: Ethics, Classics, and Lineage Discourse (Stanford: Stanford University... !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! ! 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Century: A Case Study”, in Paul Jakov Smith and Richard von Glahn, The Song-Yuan-Ming Transition in Chinese History (Cambridge: Harvard University Asia Center, 2003), pp.242-243 50 258-259 51 281 20! ! ! 52 俗 九 53 · 乡 五 九 九 侄 · 丝些 九 乡 佃 “ 世 佞 54 九 亦 亲 俗 但 · 俩 丰 ”严 俩 九 1486-1563 严 1504-1564 体 九 56 俞 1498-1583 55 以 ’ 信 !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!! ! 52 Khee Heong Koh, A Northern . the classic Rites of Zhou to the Qing dynasty’s politics in the early years, with regards to issues of the local government and the drainage system. Li s rationalization of the local officialpositions. through the examination of the annotations on Confucian ritual classic Rites of Zhou  by a Fujian local elite Li Guangpo (1651-1723) from the early Qing period. It will first scrutinize the. ઞࡢ἖⌞ ઞࡢ἖⌞ઞࡢ἖⌞ ઞࡢ἖⌞Ɇ ɆɆ ɆѰׁ ѰׁѰׁ Ѱׁ   THE LOCAL CONCERNS AND STRATEGIES IN CONFUCIAN CLASSIC’S COMMENTARIES: A CASE OF LI GUANGPO’S (1651-1723) ANNOTATIONS ON THE RITES OF ZHOU ਬ᫽᫽ YA P S Z E S Z E