The Pretended Asian also traces Psalmanazar's later career as a Grub Street hack writer and how his lifelong refusal to reveal his real identity - even after Europeans stopped believing he was a native of Formosa - may have rendered Psalmanazar a permanent outsider."--BOOK JACKET.

The story of how East Asians became "yellow" in the Western imagination—and what it reveals about the problematic history of racial thinking In their earliest encounters with Asia, Europeans almost uniformly characterized the people of China and Japan as white. This was a means of describing their wealth and sophistication, their willingness to trade with the West, and their presumed capacity to become Christianized. But by the end of the seventeenth century the category of whiteness was reserved for Europeans only. When and how did Asians become "yellow" in the Western imagination? Looking at the history of racial thinking, Becoming Yellow explores the notion of yellowness and shows that this label originated not in early travel texts or objective descriptions, but in the eighteenth- and nineteenth-century scientific discourses on race. From the walls of an ancient Egyptian tomb, which depicted people of varying skin tones including yellow, to the phrase "yellow peril" at the beginning of the twentieth century in Europe and America, Michael Keevak follows the development of perceptions about race and human difference. He indicates that the conceptual relationship between East Asians and yellow skin did not begin in Chinese culture or Western readings of East Asian cultural symbols, but in anthropological and medical records that described variations in skin color. Eighteenth-century taxonomers such as Carl Linnaeus, as well as Victorian scientists and early anthropologists, assigned colors to all racial groups, and once East Asians were lumped with members of the Mongolian race, they began to be considered yellow. Demonstrating how a racial distinction took root in Europe and traveled internationally, Becoming Yellow weaves together multiple narratives to tell the complex history of a problematic term.

The Lingua Ignota, "brought forth" by the twelfth-century German nun Hildegard of Bingen, provides 1012 neologisms for praise of Church and new expression of the things of her world. Noting her visionary metaphors, her music, and various medieval linguistic philosophies, Higley examines how the "Unknown Language" makes arid signifiers green again. This text, however, is too often seen in too narrow a context: glossolalia, angelic language, secret code. Higley provides an edition and English translation of its glosses in the Riesencodex (with assistance from the Berlin MS) , but also places it within a history of imaginary language making from medieval times to the most contemporary projects in efforts to uncover this woman s bold involvement in an intellectual and creative endeavor that spans centuries.

Genuine Pretending is an innovative and comprehensive new reading of the Zhuangzi that highlights the critical and therapeutic functions of satire and humor. Hans-Georg Moeller and Paul J. D’Ambrosio show how this Daoist classic, contrary to contemporary philosophical readings, distances itself from the pursuit of authenticity and subverts the dominant Confucianism of its time through satirical allegories and ironical reflections. With humor and parody, the Zhuangzi exposes the Confucian demand to commit to socially constructed norms as pretense and hypocrisy. The Confucian pursuit of sincerity establishes exemplary models that one is supposed to emulate. In contrast, the Zhuangzi parodies such venerated representations of wisdom and deconstructs the very notion of sagehood. Instead, it urges a playful, skillful, and unattached engagement with socially mandated duties and obligations. The Zhuangzi expounds the Daoist art of what Moeller and D’Ambrosio call “genuine pretending”: the paradoxical skill of not only surviving but thriving by enacting social roles without being tricked into submitting to them or letting them define one’s identity. A provocative rereading of a Chinese philosophical classic, Genuine Pretending also suggests the value of a Daoist outlook today as a way of seeking existential sanity in an age of mass media’s paradoxical quest for originality.

The Enthusiast tells the story of a character type that was developed in early modern Britain to discredit radical prophets during an era that witnessed the dismantling of the Church of England's traditional means for punishing heresy. As William Cook Miller shows, the caricature of fanaticism, here called the Enthusiast began as propaganda against religious dissenters, especially working-class upstarts, but was adopted by a range of writers as a literary vehicle for exploring profound problems of spirit, soul, and body and as a persona for the ironic expression of their own prophetic illuminations. Taking shape through the public and private writings of some of the most insightful authors of seventeenth-century Britain—Henry More, John Locke, the Third Earl of Shaftesbury, Mary Astell, and Jonathan Swift, among others—the Enthusiast appeared in various guises and literary modes. By attending to this literary being and its animators, The Enthusiast establishes the figure of the fanatic as a bridge between the Reformation and the Enlightenment, showing how an incipient secular modernity was informed by not the rejection of religion but the transformation of the prophet into something sparkling, witty, ironic, and new.

The first major cultural study to focus exclusively on this decisive period in modern British-Chinese relations. Based on extensive archival investigations, Peter J. Kitson shows how British knowledge of China was constructed from the writings and translations of a diverse range of missionaries, diplomats, travellers, traders, and literary men and women during the Romantic period. The new perceptions of China that it gave rise to were mediated via a dynamic print culture to a diverse range of poets, novelists, essayists, dramatists and reviewers, including Jane Austen, Thomas Percy, William Jones, S. T. Coleridge, George Colman, Robert Southey, Charles Lamb, William and Dorothy Wordsworth and others, informing new British understandings and imaginings of China on the eve of the Opium War of 1839–42. Kitson aims to restore China to its true global presence in our understandings of the culture and literature of Britain in the late eighteenth and early nineteenth centuries.

China in the seventeenth and eighteenth centuries was a model of economic and political strength, viewed by many as the greatest empire in the world. While the importance of China to eighteenth-century English consumer culture is well documented, less so is its influence on English values. Through a careful study of the literature, drama, philosophy, and material culture of the period, this book articulates how Chinese culture influenced English ideas about virtue. Discourses of virtue were significantly shaped by the intensified trade with the East Indies. Chi-ming Yang focuses on key forms of virtue—heroism, sincerity, piety, moderation, sensibility, and patriotism—whose meanings and social importance developed in the changing economic climate of the period. She highlights the ways in which English understandings of Eastern values transformed these morals. The book is organized by type of performance—theatrical, ethnographic, and literary—and by performances of gender, identity fraud, and religious conversion. In her analysis of these works, Yang brings to light surprising connections between figures as disparate as Confucius and a Chinese Amazon and between cultural norms as far removed as Hindu reincarnation and London coffeehouse culture. Part of a new wave of cross-disciplinary scholarship, where Chinese studies meets the British eighteenth century, this novel work will appeal to scholars in a number of fields, including performance studies, East Asian studies, British literature, cultural history, gender studies, and postcolonial studies.

This book explores how a modern English literary identity was forged by its notions of other traditions and histories, in particular those of China. The theorizing and writing of English literary modernity took place in the midst of the famous quarrel between the Ancients and the Moderns. Eun Kyung Min argues that this quarrel was in part a debate about the value of Chinese culture and that a complex cultural awareness of China shaped the development of a 'national' literature in seventeenth- and eighteenth-century England by pushing to new limits questions of comparative cultural value and identity. Writers including Defoe, Addison, Goldsmith, and Percy wrote China into genres such as the novel, the periodical paper, the pseudo-letter in the newspaper, and anthologized collections of 'antique' English poetry, inventing new formal strategies to engage in this wide-ranging debate about what defined modern English identity.

The authors start with a prologue 'The Story of a Stone' which covers its discovery, the century of kircher, 18th-century problems and controversies and the return of the missionaries, and finish with an epilogue 'The Da Qin Temple'.

During the long eighteenth century, Europe's travelers, scholars, and intellectuals looked to Asia in a spirit of puzzlement, irony, and openness. In this panoramic and colorful book, Jürgen Osterhammel tells the story of the European Enlightenment's nuanced encounter with the great civilizations of the East, from the Ottoman Empire and India to China and Japan. Here is the acclaimed book that challenges the notion that Europe's formative engagement with the non-European world was invariably marred by an imperial gaze and presumptions of Western superiority. Osterhammel shows how major figures such as Leibniz, Voltaire, Gibbon, and Hegel took a keen interest in Asian culture and history, and introduces lesser-known scientific travelers, colonial administrators, Jesuit missionaries, and adventurers who returned home from Asia bearing manuscripts in many exotic languages, huge collections of ethnographic data, and stories that sometimes defied belief. Osterhammel brings the sights and sounds of this tumultuous age vividly to life, from the salons of Paris and the lecture halls of Edinburgh to the deserts of Arabia, the steppes of Siberia, and the sumptuous courts of Asian princes. He demonstrates how Europe discovered its own identity anew by measuring itself against its more senior continent, and how it was only toward the end of this period that cruder forms of Eurocentrism--and condescension toward Asia--prevailed.