Classical Scholarship Research Articles

신화론으로 해석한 건축적 변화의 스토리텔링 문화관광

In this study, the values of storytelling to be applied to a culture tourism program were suggested by interpreting the Confucian ideology of Joseon and architectural changes in the later generations in terms of modern mythologies through Ahndong Bongjeongsa Temple. As the research method, Bongjeongsa Temple was examined from the aspect of Roland Barthes’s modern mythologies and discussed in three viewpoints found in the historical flow. The categories are the Confucian mythologic feature that shows the symbolism of how Bongjeongsa Temple was built through a human phoenix, the modern mythologic feature which dismantles the building to which Confucian supremacy was applied at the point of cultural assets restoration in 1960s, and the inherited mythological feature that the space of Manselu of Bongjeongsa Temple where Confucianism and Buddhism had been exchanged was applied to the construction of Seowons and to the elements of modern architecture later. The mythological values of storytelling culture tourism centered around Bongjeongsa Temple are as follows: First, Bongjeongsa Temple clearly reveals the semiotic meanings of ‘a phoenix’, ‘heavenly lamp’, ‘placenta of a king’ and etc. with its tale of establishment, and the analytic contents of the Buddhist tales implying a unified nation of those times should be reflected as the value of culture tourism storytelling. Second, the symbolized tradition in which a phoenix represents a king in the Bongjeongsa Temple foundation tale and the Confucian myth where Toegye is praised as a human phoenix need to be discussed as culture tourism contents that can be developed into an ideological value after being mixed with Buddhistic beliefs. Third, the dismantlement of ‘Wuhwalu’ and ‘Jinyeomun’ was the act of space restoration eliminating the complexity from the exchange between Buddhism and Confucianism, and needs to be recognized as the storytelling value to reflect on the modern mythological behavior exerted on Bongjeongsa Temple from which the historical trail had been erased. ‘Manselu’ of Bongjeongsa Temple is the space where monks and classical scholars interacted, and ‘Mandaelu’ of Byeongsanseowon, a Confucian building, has the common architectural element. It is the concept of ‘Nuhajinib’, shift of space and an entrance function, and ‘Lu malu’ to which nature was introduced with Chagyeong technique, and has been settled as the value of an inheritance factor of the traditional architectural culture today. Therefore, the archetetural elements related to the foundation tale of Bongjeongsa Temple can create the storytelling value with the implication of liberal arts that tourists can actually recognize with traditional architecture.

Linguistic Metaphor and Its Indications in Nahj al-Balagha

Şerîf er-Radî tarafından derlenen Hz. Ali’ye (r.a) nispet edilen Nehcü’l-Belâga, dil ve belagat çevrelerinde değeri bilindiği için değişik vesilelerle sık sık araştırma ve inceleme konusu yapılmış ve günümüz edebiyat çevrelerinde hala güncelliğini korumaya devam etmektedir. “Belagat yolu” anlamına gelen “Nehcü’l-Belâga”ya Arap dilindeki söz sanatının inceliklerine vakıf olmak amacı ile modern çağ dahil dâhil olmak üzere çeşitli mahfillerde pek çok şerh yazılmıştır. Şerhlerde Nehcü’l-Belâga’da anlamı kapalı kalan lafızların şerh eden tarafından çağın gereklerine göre yeniden yorumlanması sayesinde Arap edebiyatının temel taşlarından kabul edilen bu eserin hep güncel ve taze kalması sağlanmıştır. Eseri şerh edenler mecaz, istiare kinaye vb. söz sanatlarının inceliklerine değinmişlerdir. Biz bu çalışmada Nehcü’l-Belâga lafızlarında meydana gelen anlam kaymalarını göstermeye çalışacağız. Çalışmamızda delalet değişimine neden olan başta lafzın mecazi anlamda uzun süre kullanımı olmak üzere, anlam kayması, anlam daralması ve anlam genişlemesi, somut anlamlı lafızların soyut anlam için kullanılması veya soyut anlamlı lafızların somut anlam için kullanılması gibi lafızların delaletinin farklılaşmasına neden olan etmenleri irdeledik. Başta iki büyük Nehcü’l-Belâga yorumcusu ve şarihi el-Bahrânî ve el-Hûî’nin şerhleri olmak üzere ulaşabildiğimiz yaklaşık yirmi şerhten istifade ettik. Bu bağlamda lafızlarda meydana gelen anlam değişimlerini ayrıca modern dil, anlam ve gösterge bilimin yaklaşımı ile irdeleyip Arap dili bilginlerinin görüşlerine yer vererek meseleyi açıklamaya çalıştık. Çalışmamızın sonucunda gördük ki Nehcü’l-Belâga yorumcuları lafızları hakikat-mecaz çerçevesinde ele almışlardır. Genel yaklaşım bu minvalde olmakla birlikte hangi lafızların mecaz hangilerinin hakikat olduğuna dair genel bir uzlaşı yok gibidir. Fakat lafzın asli anlamına dair yaklaşım klasik bilgin ve yorumculara göre farklılık göstermekte olup modern anlam bilimin yaklaşımı ile çelişmektedir. Nitekim modern anlambilim lafzın aslına bakmaksızın “lafzın yaygın anlamdaki kullanımını” temel alıp buna hakikat bunun dışındaki kullanımı mecaz sayarken; klasik dil bilimcilerinin çoğunluğu ve kimi Nehcü’l-Belâga yorumcusu dil bilgini ise ilk vaz’ı temel alıp, bunun dışındaki kullanımları mecaz saymaktadırlar. Buna göre yaptığımız çalışmada gördük ki lafızların mecaz veya hakikat diye nitelenmesi durağan bir dil anlayışının yansımasıdır. Sanırız bunda Aristoteles’ten beri dil ve edebiyata hâkim olan sabit dil anlayışının da etkisi vardır. Klasik anlayış lafızları ilk vaz’da anlamları sabitlenen mekanik birer cisim olarak görür. Bu sabit anlamda meydana gelen en ufak bir değişimi bu anlayış “lafzın mecaz diye nitelenmesinin sebebi” olarak görmüştür. Lafzın bu mecazi kullanımı asırlar boyu sürse, hatta ilk vaz’daki hakiki anlamı unutulsa bile lafzın bu anlama delaleti hakiki değil mecazi olmaya devam edecektir. Çalışmamızda gördük ki modern dil bilimin yaklaşımına göre, mecaz ve hakikat dile sonradan eklemlenen arızi/geçici birer vasıftır. Dillerde asıl olan lafzın belirli bir anlamda uzun yıllar kesintisiz olarak kullanılmasıdır. Bu sağlanırsa lafız ve kullanıldığı anlam hakikat olmaktadır. Şarihler tarafından dile getirilen ve Nehcü’l-Belâga’da gerçekleştiği saptanan diğer bir gerçeklik, lafızlarda meydana gelen anlam kaymalarıdır. Bu anlam kaymaları lafızların anlamlarında görülen daralma veya genişleme veya lafzın bir duyu alanından (somut-soyut veya tersi) diğerine kayması şeklinde gerçekleşebilmektedir. Lafızların anlam değişimlerinde daralıp genişlemesinde veya somut-soyut gibi delalet alanlarında meydana gelen birtakım kaymalarının ana sebebi lafzın mecazi kullanımının yaygın bir hal almış olmasıdır. Yukarıda tespit ve teyit ettiğimiz, uzun süre tedavülde kalan mecazi lafızların manaya delaletleri hakikat olmaktadır. Lafzın aslı hakikat veya mecaz olsun fark etmez, lafzıdili yaşatan ve koruyan kullanım sıklığıdır. Kullanılmayan lafız hakikat bile olsa zamanla unutulacaktır. Unu-tulduktan sonra ilk vaz’daki anlamın da kullanılsa bile mecaz sayılacaktır. Buna karşın kullanıldığı anlamı mecazi olduğu halde lafız belirli bir süre sonra hakikate katılacaktır. Asıl anlamı kullanılmadığı için unutulacaktır. Bu durum hakikat-mecaz sarmalına hatta bir tür kısır döngüye bile neden olacaktır.

Kajian Awal Bulan Kamariah Dalam Kitab Keker Bulan Karya Sayyid Usman

Prolonged polemics regarding the determination of the beginning of the month of kamariah in Indonesia are still occurring, because each group believes it has its own basis and method. Sayyid Usman, who is a classical scholar of batavia origin, responded to this problem with his own method of addressing the problem of differences at the beginning of the month. His answer can be found in one of his works, namely in the book of the moon, which discusses the early determination of the kamariah system. This paper focuses on how to determine the beginning of the month in the book of keker bulan. The method used is Library research (library research) with data taken from several sources such as books, journals, which correspond to the title of the study. There are two sources of data, primary data taken from the book of Keker Bulan by Sayyid Usman, while secondary data is data that aims to collect pre-existing information to support primary data. Such as books, journals, articles and other online media. The way the data is collected includes documentation, observation. In the book it is explained that the method of determining the beginning of the moon by sayyid usman uses the naked eye and cannot be less than 7°, so it is concluded that in the script the moon kerk in it refers to the rukyat method.

Alcaics on Restoration Actresses by the Cambridge Classical Scholar James Duport

This note brings attention to a neo-Latin ode in Alcaic stanzas entitled ‘In Roscias nostras, seu Histriones Feminas’ (‘On Our Roscias, or Female Actors’), which was written by the Cambridge classical scholar James Duport before 1676. A translation and commentary on the poem provide access for the first time to this learned reaction to the new cultural phenomenon in the Restoration of the professional actress.

Decolonizing Classics in Africa: the work of Alexander Kwapong

Abstract Alexander Osei Adum Kwapong (1927–2014) was a notable classical scholar who studied at the renowned Achimota School of Ghana, and gained a PhD in Ancient History from King’s College, Cambridge. He subsequently became the first African Vice-Chancellor of the University of Ghana, and went on to a career in several institutions of higher education. As with some other African Classical scholars, the attitude towards the Classics represented in his writings repays examination, especially on the following issues: to what extent does he see his professional activity as ‘decolonizing’? To what extent are the Classics within his work already unmoored from any significantly European identity? Drawing on his autobiography and several more or less formal texts about the Classics in Africa, I shall tease out the possible complexities of Kwapong’s positions. Although ‘decolonizing’ does not necessarily mean the same in his writings as in our current preoccupations, his version of Classics as a discipline is geared towards promoting a usable history of Africa, a productive account of Africa’s place in the world, and an open dialogue among cultures.

English for Medical Purposes: A Review

Medical Linguistics is relatively a quite new field to work with. Working on the language of medicine has stimulating challenges to medical practitioners/historians and to linguistics. Though a lot of efforts have been made by classical scholars to do linguistic analysis of the ancient medical literature very minutely, but then from the middle ages until quite recently the field was quite ignored by scholars, consequently a little has been done to identify and work towards English Language Competencies in Pharmaceutical Manufacturing and for medical practitioners. This paper draws a brief review on the history and salient features of the English language used in medical industry, and discusses why English has become lingua franca for global transactions in medicine. It also draws an outline of the issues which generally may arise when medical practitioners differ in terms of language competencies at a workplace. And then the paper suggests some steps that can be followed by the manufacturers and the practitioners to ensure common minimum standards for communication for the staff members.

Vergilius is dood, lang leve zijn Appendix!

The Appendix Vergiliana is a heterogeneous collection of pseudo-Vergilian poems, consisting in part of primary pseudepigrapha, i.e. poems that self-consciously create the illusion of Vergilian authorship (especially Culex and Catalepton). For centuries, scholarship on these poems has been dominated by the question of authenticity. In the wake of New Criticism, Barthes’ ‘The Death of the Author’ (1967) and Foucault’s ‘What is an Author?’ (1969), however, classical scholars have grown to understand and appreciate how these poems – regardless of who actually wrote them – produce their ‘Vergil’, supplementing the master poet’s oeuvre, inserting themselves in his poetic biography, and casting him in the role of Homerus Romanus.

Hadith Al-Ifki Dalam Tafsir Rawa’Iu Al-Bayan Karya Muhammad ‘Ali Al-Sabuni

This research is based on two formulations of the problem, namely first, how hadith al-Ifki according to the Mufassir. Secondly what are the Implications of Hadith al-Ifki According to Muhammad 'Ali al-Sabuny in Tafsir Rawa'iu al-Bayan fi Tafsir Ayat al-Ahkam Min al-Qur'an. Qs. An-Nur verses 22-26. This research is included in non-empirical research that uses a type of research with the library research method and the study is presented descriptively analytically. The method used in the Tafsir Rawa'iu al-Bayan fi Tafsir Ayat al-Ahkam Min al-Qur'an is one of the thematic interpretations, so the author tries to explain the opinion of 'Ali al-Sabuny in interpreting H{adith al-Ifki, by combining the opinions of classical scholars'-ulama', and understanding the meaning in detail. Therefore, the author is interested in understanding the details of the story of Hadith al-Ifki according to Muhammad 'Ali al-Sabuny, and to add insight the author contains the interpretation of Hadith al-Ifki in the context of classical interpretation. The conclusion of the research that has been carried out is that, Muhammad 'Ali al-Sabuny in interpreting Hadith al-Ifki, focuses more on the wisdom of its occurrence rather than describing the historical story as contained in other books, because thus al-Sabuni focuses on the interpretation of An-Nur verses 22-26.

A Love and Hate Relationship with Chinggis Khan

Abstract Igor de Rachewiltz was an irreplaceable classical scholar in Mongolian Studies and a gentleman with many stories and wits. His work covers a wide range of topics from the world conqueror Chinggis Khan to epic hero Geser, from Sino-Mongolian relation to East and West cultural exchange. This paper attempts to highlight some of his contribution to the scholarly field and provide some insights to his work and personality based on interviews and my own experience working with him.

The Theories of Makki and Madani According to Classical and Contemporary Scholars

This study aims to describe the study of Makki and Madani theories according to classical and contemporary scholars. This research used library method, which is done by reading relevant literature sources to obtain the necessary data. Sources of data are printed and electronic books and journals. Data analysis was carried out in a related and continuous manner until the study was completed, through the steps of data collection, data reduction, then presenting the data descriptively and the explanation above, there are several things that can be concluded that: the concept of Makki-Madani in the view of classical scholars is based on three things, namely: time, place and target, although it is still a debate to be updated as did Nasr Hamid Abu Zaid; The determination of Makki and Madani also took into account the context of the reality of society at that time and the style of language used, because the socio-cultural conditions of the people of Mecca and Medina were slightly different. This assumption has been realized by classical and contemporary scholars with the terms inzar phase (Makkah) and the treatise phase (Medina), both of which have different emphases; Abu Zaid's anxiety has actually become a classical scholarly debate, but Abu Zaid is more critical in responding to it by using historical-scientific data and analysis; Understanding Makki and Madani theories is a necessity for a commentator to avoid ahistorical interpretations because they tend to cause errors in interpretation..
 Keywords: Theory of Makki, Theory of Madani, Classical Scholars

Ricardo Padrón. The Indies of the Setting Sun: How Early Modern Spain Mapped the Far East as the Transpacific West

Ricardo Padrón. <i>The Indies of the Setting Sun: How Early Modern Spain Mapped the Far East as the Transpacific West</i>

Jual-Beli Emas Non-Tunai: Fatwa DSN-MUI, Pandangan Ulama’ Klasik dan Modern

Background. The value of gold remains one of the long-term investment oions. Meanwhile, the scholars (Fuqaha) tend to have the opposite view of gold investment.Aim. Studying the legal aspects of buying and selling gold on a non-cash basis according to the views of classical and modern Fuqaha.Methods. The study analyzed the sale and purchase of non-cash gold qualitatively with three stages of descriive methods, namely descriion, formulation and interpretation.Results. Classical scholars tend to forbid the law of buying and selling gold in non-cash based on the idea that gold is a medium of exchange. Modern scholars tend to allow the sale and purchase of gold non-cash based on the consideration that gold is currently a commodity (goods that can be traded) not a medium of exchange. Islamic law is experiencing the development of the cause of illat (the legal reason that includes the law that appears has disappeared).

Dialektika Poligami dengan Feminisme : Analisis Maqasid Syariah Terhadap Poligami Menurut Ulama Klasik dan Feminisme

The practice of polygamy was circulated long before the arrival of Islam. Polygamy is believed to have existed long before Islam came and was already practiced by humans around the world, they did it, and made it part of the dynamics of normal life. That being said, no civilization of that era was alien to polygamy. Studies of polygamy today are growing and crowded, where the classic opinion that is mostly pro-polygamy is widely protested by feminists. According to feminism, that polygamy should be tightened or precisely abolished. The pros and cons of polygamy with feminism are so extraordinary, in Indonesia this discourse can be seen in the CLD-KHI. For that the author makes the focus of the question a). how polygamy according to classical scholars and feminism and b). how is the sharia maqasid analysis of the dialectic of polygamy with feminism. This research was conducted using a literature research method with primary sources in the form of books related to the views of classical scholars and feminism and supported by secondary sources that will be analyzed with a maqasid-based dialectic approach. Departing from the above, the author is interested in conducting research with the aim of providing a middle ground for the two camps, by providing dialectics, through sharia maqasid it is hoped that it will be able to provide concepts or rules about polygamy that represent the two camps, the view of classical ideas and the Marriage Law Number 1 of 1974 and the discourse of polygamy in the view of feminism.

Notes on Contributors

Notes on Contributors

Rebirth of the Classical Scholarship: A Political Imagination, or a Historical Critique?

Classics has a long tradition whether in China or in the West. This article tries to analyze its history, its nature, and the ideological struggle within classics from the following three aspects: (1) classics is not necessarily conservative, and in essence it is the project of modernity; (2) the tradition of classics is permeated by a cultural imagination of the past, presuming some particular political lifestyle of the ancients with a kind of metaphysical and transcendental correctness; (3) German classics is a distinctive dual combination of historicism and romanticism, which produces profound influence on the humanities and academics in modern China. In the end, this article tries to argue that classics is a historical science and its methodology should be of historical critique.

Toward a New History of Classical Scholarship

Previous articleNext article No AccessReview EssayToward a New History of Classical Scholarship Robert Kanigel, Hearing Homer’s Song: The Brief Life and Big Idea of Milman Parry. New York: Alfred A. Knopf, 2021. Pp. 320. US$28.95 (cloth). Constanze Güthenke, Feeling and Classical Philology: Knowing Antiquity in German Scholarship, 1770–1920. Cambridge: Cambridge University Press, 2020. Pp. 238. US$99.99 (cloth). Edith Hall and Henry Stead, A People’s History of Classics: Class and Greco-Roman Antiquity in Britain and Ireland, 1689 to 1939. London: Routledge, 2020. Pp. 642. £29.99 (paper).Blaž ZabelBlaž ZabelUniversity of Ljubljana, Slovenia Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by History of Humanities Volume 7, Number 2Fall 2022 Sponsored by the Society for the History of the Humanities Article DOIhttps://doi.org/10.1086/721315 Views: 73Total views on this site © 2022 Society for the History of the Humanities. All rights reserved.PDF download Crossref reports no articles citing this article.

Rupture, Revolution, and Rhetoric in the Disciplinary Formation of Classical Studies in Contemporary China

This article probes the various stakes of the rise of classical studies as a discipline in contemporary China, taking as a case in point Liu Xiaofeng’s shifting intellectual and political allegiances in his transition from a scholar of liberalist persuasion during the 1990s to a much decried advocate of the Mao cult over the past two decades. Outlining the reinvention of the “classics” as an inherently comparative new discipline that incorporates both Greek and Roman antiquity and ancient Chinese texts, the article argues that a consistent driving force behind the rise of classical scholarship is an attempt on the intellectuals’ part to amend cultural and intellectual ruptures that had ensued from political turmoil during the twentieth century from the modernizing May Fourth Movement to the Cultural Revolution. This categorical imperative of “making whole,” however, has assumed radically different forms, leading to the seeming discrepancy between Liu’s earlier “liberalist” stance to a more recent willingness to comply with the regime. In particular, through examining Liu Xiaofeng’s esoteric rhetoric in his reading of the Confucian scholar Xiong Shili, the article demonstrates that the will to cultural preservation that underlies Liu’s advocacy of classical scholarship eventually translates into an attempt to depoliticize philosophy and philology and hence a proneness to complicity with state power.

Classical Art: A Life History from Antiquity to the Present

To write a history “from antiquity to the present” of classical art or literature (or, worst of all, classicism) is the ultimate nightmare aspiration for a scholar whose colleagues are attentive methodologists. The product, when there is one (which I add because the aspiration can yield paralysis), is always in part an apologetic treatise on historical method. Professor Vout—of Christ's College, Cambridge—apologizes with the first word of her subtitle, A, which stresses that many differing histories may be as valid as her own. The next two words, Life History, imply that her study is unauthorized, conjectural, a bit personal or informal, and reliant to an extent on unconfirmable stories. Her book, she tells readers, is of necessity an arrangement of “fragments” and “a mapping not of facts, but of ways in which Greek and Roman artifacts experience history.” She sets down, moreover, as a rule that “classical” is not “a self-standing category: it is always relational” (which historians of the novel have been telling us for many decades about “realism”).We might expect the result of Vout's axioms to be evenhanded diffidence when treating definitions of the classical, and indeed she entertains even the idea of Jeff Koons—maker of Balloon Venus (Orange) and Gazing Ball (Barberini Faun)—as a classical sculptor. There is, however, one approach that she dismisses out of hand: the obsession of classical humanism with authenticity and its renascence. She objects especially to research into the original conditions of objects and to the application of increasingly intrusive methods of restoring them. As she writes, “ ‘Real knowledge’ comes not from antiquities that have been ripped from their original context, cleaned and reconstituted for display in galleries and glass cabinets. ‘Real knowledge’ comes from antiquities that carry their dirt with them.”What Vout, as a critic of humanism, means by dirt is patina—the residue, interesting and sometimes beautiful in itself, of the use and misuse of objects. Dirt is a word that would occur to a humanist art historian when examining the patina of a Greek or Roman object. Vout's use of the word is a parodic expression of reverse snobbery. When studying changes, whether mistakes or enhancements, in a Greek or Roman document, a humanist literary historian would speak of corruption and edit the corrupt text by means of processes that humanist editors invented and perfected. Despite the humanists’ devotion to the recovery of classical learning, however, once a Renaissance edition of a manuscript was in print, the original, however rare, was often destroyed or lost. In effect, the work was reborn, better than new. Rebirth is not the same as preservation: though both are perhaps conservative (or better, in Ulysses's words, “rere regardant”), a renascence or a resurrection is cataclysmic.The humanist approach to the past can appear unlovable and is certainly arrogant, but it can also inspire awe and gratitude. The work of Michelangelo depended on it, and so (more to the point) did Martin Luther's. Vout's attitude toward dirt (patina, corruption, misprision, insertions, recontextualizations, bowdlerizations, misappropriations, translocations) resembles that of Catholic theologians to the depositum fidei. Restoring the original conditions of the Christian church involved methods of research learned from Renaissance humanists and the removal, often destructive, of the “deposit” or residue or patina that adhered to, distorted, discolored, and obscured the conditions of the “primitive church.” A Roman Catholic may well dislike the processes that Luther set in motion, but imagine a scholarly history of Christianity that mentioned Protestantism only to regret its existence.Still, Vout's reasoning, it seems to me, is more sophisticated in its defense of dirt and in its criticism of restoration than any offered against the Protestants’ reasoning during the Counter-Reformation. Consider, for instance, this inspiring passage: “When the curators at the Munich Glyptothek removed Thorwaldsen's restorations from the Aegina pediments, they did not so much take them back to a pristine state as out of the feedback loop, rendering them damaged goods. It was not a restriction of avenues or a change of direction that was being enacted here, but a refusal to speak the language, or rather an insistence that the only language worth speaking was an academic [humanist, restorationist] one. . . . In 2011, the Glyptothek marked the two hundredth year of the pediments’ discovery by putting new versions of Thorvaldsen's restored figures on display. They had relearned the lingo. For art to be ‘classical,’ it has to know its place in the discourse.” May lingo and feedback loop have successful careers in the lexicon of classical scholarship. “Far from producing a nostalgic narrative,” as Vout informs us, “the lessons learned from looking back ensure that we keep traveling.”

Nihilism and Mythology.

After the Second World War, German intellectuals who opposed the Nazi regime, faced a crisis of consciousness. They were concerned with a critical analysis, which involved every aspect and even the very essence of their culture. In this contribution, I will turn my attention to some segments of this debate on myth, irrationality and nihilism within the field of classical scholarship and history of religions, approaching as samples the correspondence of three scholars, who are representative for three generations before, during and after WWII: the Nobel Prize winner Thomas Mann, the Hungarian mythologist Karolyi Kerényi and the Italian mythologist Furio Jesi, theorist and critic of the right-wing culture. In the work and reflection of all these authors, Friedrich Nietzsche will play a key role .

The Influence of Chenwei on Han Dynasty Literature and Literary Theory

Abstract Apocryphal chenwei ideas and beliefs rose to prominence in the Han dynasty as a political and cultural movement that became closely intertwined with orthodox classical scholarship. These ideas and beliefs profoundly influenced the literature and literary theory of this period, and their influence must be taken into consideration – alongside that of classical scholarship – when undertaking Han dynasty literary and cultural research. A comprehensive understanding of Han dynasty literature and literary thought can only be obtained when connections to both chenwei themes and classical scholarship have been recognized. Accordingly, this article seeks to shed light on the strong links between chenwei concepts and Han dynasty literary thought through an examination of chenwei influence on Han dynasty poetry and literary theories.