According to imperial edict in pre-modern China, an elementary school was to be established in every village in the empire for any boy to attend. This book looks at how the schools worked, how they changed over time, and who promoted them and why. Over the course of the Ming period (1368-1644), schools were sponsored first by the emperor, then by the central bureaucracy, then by local officials, and finally by the people themselves. The changing uses of schools helps us to understand how the Ming state related to society over the course of nearly 300 years, and what they can show us about community and political debates then and now.

"""Shrines to Living Men in the Ming Political Cosmos"", the first book focusing on premortem shrines in any era of Chinese history, places the institution at the intersection of politics and religion. When a local official left his post, grateful subjects housed an image of him in a temple, requiting his grace: that was the ideal model. By Ming times, the “living shrine” was legal, old, and justified by readings of the classics.Sarah Schneewind argues that the institution could invite and pressure officials to serve local interests; the policies that had earned a man commemoration were carved into stone beside the shrine. Since everyone recognized that elite men might honor living officials just to further their own careers, premortem shrine rhetoric stressed the role of commoners, who embraced the opportunity by initiating many living shrines. This legitimate, institutionalized political voice for commoners expands a scholarly understanding of “public opinion” in late imperial China, aligning it with the efficacy of deities to create a nascent political conception Schneewind calls the “minor Mandate of Heaven.” Her exploration of premortem shrine theory and practice illuminates Ming thought and politics, including the Donglin Party’s battle with eunuch dictator Wei Zhongxian and Gu Yanwu’s theories."

A commoner's presentation to the emperor of a lucky omen from his garden, the repercussions for his family, and several retellings of the incident provide the background for an engaging introduction to Ming society, culture, and politics, including discussions of the founding of the Ming dynasty; the character of the first emperor; the role of omens in court politics; how the central and local governments were structured, including the civil service examination system; the power of local elite families; the roles of women; filial piety; and the concept of ling or efficacy in Chinese religion.

This important contribution to imperial Chinese history illuminates the basic concerns of the Ming state. Eminent scholar John W. Dardess shows in fascinating detail how Emperor Jiajing and his grand secretaries managed affairs of state and how personal ambition and policy differences combined to animate imperial political life. At the top sat Jiajing, industrious, religious, knowledgeable, ritually pious, but short-tempered and cruel. His chief assistants during his forty-six-year reign were his four successive grand secretaries. First was Zhang Fujing, a hard-minded bureaucratic fighter and ideologue, life coach to Jiajing during his youth. Then came Xia Yan, a superb technocrat who was executed for his part in a major policy dispute. He was followed by Yan Song, a colossally corrupt machine politician who knew how to please his ruler. Finally was Xu Jie, a liberal-minded reformer who put a benign edge on the regime’s final years. Drawing on a treasure trove of the grand secretaries’ personal writings, his narrative brings to life the inner workings of imperial governance, providing detailed descriptions of the challenging problems and crises faced by the largest polity on the face of the earth. Richly researched and engagingly written, this book will be essential reading for scholars and students of Ming China.

Recently, a growing body of work on "law and finance" and "legal origins" has highlighted the role of formal legal institutions in shaping financial institutions. However, these writings have focused largely on Europe, neglecting important non-Western traditions that prevail in a large part of the world. Law and Long-Term Economic Change brings together a group of leading scholars from economics, economic history, law, and area studies to develop a unique, global and, long-term perspective on the linkage between law and economic change. Covering the regions of Western Europe, East and South Asia, and the Middle East, the chapters explore major themes regarding the nature and evolution of different legal regimes; their relationship with the state or organized religion; the definition and interpretation of ownership and property rights; the functioning of courts, and other mechanisms for dispute resolution and contract enforcement; and the complex dynamics of legal transplantations through processes such as colonization. The text makes clear that the development of legal traditions and institutions—as embodiments of cultural values and norms—exerts a strong effect on long-term economic change. And it demonstrates that a good understanding of legal origins around the world enriches any debate about Great Divergence in the early modern era, as well as development and underdevelopment in 19th-20th century Eurasia.

The fifteen studies presented inConfucian Academies in East Asia offer insight into the history and legacy of these unique institutions of knowledge and education. The contributions analyze origins, spread and development of Confucian academies across China, Korea, Vietnam, and Japan from multiple perspectives. This edited volume is one of the first attempts to understand Confucian academies as a complex transnational, intellectual, and cultural phenomena that played an essential role in various areas of East Asian education, philosophy, religious practice, local economy, print industry, and even archery. The broad chronological range of essays allows it to demonstrate the role of Confucian academies as highly adaptable and active agents of cultural and intellectual change since the eighth century until today. An indispensable handbook for studies of Confucian culture and institutions since the eighth century until the present. Contributors are: Chien Iching, Chung Soon-woo, Deng Hongbo, Martin Gehlmann, Vladimír Glomb, Lan Jun, Lee Byoung-Hoon, Eun-Jeung Lee, Thomas H.C. Lee, Margaret Dorothea Mehl, Steven B. Miles, Hoyt Cleveland Tillman, Nguyễn Tuấn-Cường, Linda Walton and Minamizawa Yoshihiko.

The Ming World draws together scholars from all over the world to bring China’s Ming Dynasty (1368-1662) to life, exploring recent scholarly trends and academic debates that highlight the dynamism of the Ming and its key place in the early modern world. The book is designed to replicate the structure of popular Ming-era unofficial histories that gathered information and gossip from a wide variety of fields and disciplines. Engaging with a broad array of primary and secondary sources, the authors build upon earlier scholarship while extending the field to embrace new theories, methodologies, and interpretive frameworks. It is divided into five thematically linked sections: Institutions, Ideas, Identities, Individuals, and Interactions. Unique in its breadth and scope, The Ming World is essential reading for scholars and postgraduates of early modern China, the history of East Asia and anyone interested in gaining a broader picture of the colorful Ming world and its inhabitants.

Drawing on largely local sources, including local gazetteers and literati inscriptions for religious sites, this book offers a comprehensive examination of what it means to be 'local' during the Southern Song, Yuan and Ming dynasties in Ji'an prefecture (Jiangxi). It argues that 'belonging locally' was important to Ji'an literati throughout this period. How they achieved that, however, changed significantly. Southern Song and Yuan literati wrote about religious sites from within their local communities, but their early Ming counterparts wrote about local temples from their posts at the capital, seeking to transform local sites from a distance. By the late Ming, temples had been superseded by other sites of local activism, including community compacts, lineage prefaces, and community covenants.

Paul R. Katz has composed a fascinating account of the fate of Chinese religions during the modern era by assessing mutations of communal religious life, innovative forms of religious publishing, and the religious practices of modern Chinese elites traditionally considered models of secular modernity. The author offers a rare look at the monumental changes that have affected modern Chinese religions, from the first all-out assault on them during the 1898 reforms to the eve of the Communist takeover of the mainland. Tracing the ways in which the vast religious resources (texts, expertise, symbolic capital, material wealth, etc.) that circulated throughout Chinese society during the late imperial period were reconfigured during this later era, Katz sheds new light on modern Chinese religious life and the understudied nexus between religion and modern political culture. Religion in China and Its Modern Fate will appeal to a broad audience of religionists and historians of modern China.