| In The Order of Discourses,Michel Foucault asked," What is perilous,then,in the fact that people speak,and that their speech proliferates ? Where is the danger in that ? " (Michel Foucault,1970:216) To answer this question,The Archeology (Genealogy) of Knowledge was developed out,by which Foucault took granted the tragic experience conflicts in western societal space since 18th century as the aftermath of (institutionalized) knowledge discursive practice:driven by " the will to truth ",a speaker or social action endeavors to analysis,define and cultivate human being' s life,however the result in what he has done is but rather to impose human beings of " a system of exclusion ",which was most famously illustrated in the work of Madness and Civilization,that all kinds of crazy ideal and performance,which had been existing and being cherished as the very authentic nature and feelings of human beings in societal space or art composing before 18th century,were categorized into irrational items ( insanity),then,put into an alienated space gate-headed with so called "civilization ",which was founded on Psychology,Psychoanalysis and other modern knowledge ( Michel foucault,1973) .This dissertation is going to narrate another kind of will found in educational / societal space in Chinese history. It can be named as " the will to sage " or "the will to teach",which had been fading for hundreds of years,but was waking up and becoming stronger and stronger in the 11th century . To realize this great selfish ambition,cultural and educational elite drastically criticized Xikun Scholars who held important political and educational positions but advocated poetic pursuit to escape from political dangers,and posed many models ofeducational discursive practice to control,better,and cultivate the full- of- desire societal life being neglected and thrown out of the academic sight by Xikun School:firstly,in the early period,Fan Zhongyan and his followers,Sun Fu,and Shi Jie,et al.,believed that Confucian principles could be used to reform political,and educational institutions and improve society;secondly,after Fan,WangAnshi,being treated as cultural rebel by other traditional moralists and politic competitors,did a failure of national wide educational and political reforms to cultivate financial talents,based on his coarse economics knowledge about how to enrich the central government;thirdly,Ou Yangxiu and Su Shi focused attention on reform the highly rigidified literature and art education system at that time according to their cultural ideal that everybody has the right to express what his daily life,emotions and dreams,which could be seen as an irony by the fact that only themselves' life and feeling could enter into their literature and art education kingdom,while those who described lowly people 's experience,such as Liu Yong' s sentimental assays written specially for female performers and even the prostitutes,had to suffer from exclusion .What is the picture of desirable folk life,then during the course of knowledge elite designed their education plans ? Inserting this question into the dissertation is to draw the outline of societal practical and conflict relation of the above educational discourses . and moreover,to show in a vivid way the " power ",and the " danger " (Michel Foucault,1970) of educational discursive practice:including,the internal quarrel,argument and struggles among cultural elite for different kinds of interests,the cruel exclusion put by educational discourses to non-educational discourses,such as,Liu Yong' s discourse,economical activities,and the silence of woman .The knowledge of New Confucianism,However,invented by Zhou Dunyiand Cheng Yi,is worthy of archeology most in cultural and educational space in 11th century China. This is not only because it was their knowledge,not that of Fan Zhongyan' s,of Wang Anshi' s,or of Su Shi' s,which became the dominating power for constructing the order of education and social life in later imperial China,but also because New Confucianism,seeing... |
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