| In the intellectual history of the Ming dynasty (1368-1644), Wang Yangming (1472-1529), is viewed as having had a tremendous influence on thinking men in the sixteenth century through his teaching of looking inward to develop each person's innate moral knowledge. In the socio-economic history of the late imperial period, there is common acceptance of the fact that the period from about 1550 represents a major shift in economic development. This dissertation begins from these two premises to analyze the state of elite culture, through a study of shared cultural orientations, in the transitional period from middle to late Ming, the Jiajing reign period (1522-1567). As a focus of research it studies the major members of the Jiangyou group; Nie Bao (1487-1563), Zou Shouyi (1491-1562), Ouyang De (1496-1554) and Luo Hongxian (1504-1564). The study is local in its focus on Ji'an, yet demonstrates how these men are connected to the larger state and society through social networks. The initial chapter presents their relationship with Wang Yangming and establishes the intellectual framework for the way they choose to live their lives. Then the discussion proceeds in the expanding circles of self-society relations taught in the Great Learning. Chapter two looks at educational pursuits, the academy movement and the vast network of lecture-discussion meetings. The next two chapters look at the personal situations of the Jiangyou men through studies of their individual family histories. Chaper seven examines the social-political relationship between local officials and the local elite. The local problems they are most involved with include reorganization of the tax and labor service system, and an attempt to define and create a framework for community through the community covenant. Chapters six and seven analyze the spiritual-religious concerns of the Jiangyou men; first society, then the cosmos. Through considering such topics as state honors, shrines, geomancy, and attitudes toward death, it presents Confucianism in its religious manifestation, and looks at the practices of the Jiangyou men which have much in common with popular religions. This begins to uncover the degree of circularity between elite and popular culture. The final chapter looks at the developments in Jinagyou thought. (Abstract shortened with permission of author.)... |
