The subject is a 15.5-foot handscroll painted by Li Kung-lin, the preeminent figure painter of 11th-century China, illustrating a work that dates to between 350 and 200 B.C.--a dialog between Confucius and a disciple on the meaning and application of filial piety in the affairs of the individual and of the state. Barnhart's (art history, Yale) elucidation is accompanied by contributed chapters on the calligraphy of the work and on the conservation and remounting of the scroll. Generously illustrated. 9.25x12.25" Annotation copyright by Book News, Inc., Portland, OR

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Beyond Representation surveys Chinese painting and calligraphy from the eighth to the fourteenth century, a period during which Chinese society and artistic expression underwent profound changes. A fourteenth-century Yuan dynasty (1279 - 1368) literati landscape painting presents a world that is totally different from that portrayed in the monumental landscape images of the early Sung dynasty (960 - 1279). To chronicle and explain the evolution from formal representation to self-expression is the purpose of this book. Wen C. Fong, one of the world's most eminent scholars of Chinese art, takes the reader through this evolution, drawing on the outstanding collection of Chinese painting and calligraphy in The Metropolitan Museum of Art, New York. Focusing on 118 works, each illustrated in full color, the book significantly augments the standard canon of images used to describe the period, enhancing our sense of the richness and complexity of artistic expression during this six-hundred-year era.

Educated men in Song-dynasty China (960–1279) traveled frequently in search of scholarly and bureaucratic success. These extensive periods of physical mobility took them away from their families, homes, and native places for long periods of time, preventing them from fulfilling their most sacred domestic duty: filial piety to their parents. In this deeply grounded work, Cong Ellen Zhang locates the tension between worldly ambition and family duty at the heart of elite social and cultural life. Drawing on more than two thousand funerary biographies and other official and private writing, Zhang argues that the predicament in which Song literati found themselves diminished neither the importance of filial piety nor the appeal of participating in examinations and government service. On the contrary, the Northern Song witnessed unprecedented literati activity and state involvement in the bolstering of ancient forms of filial performances and the promotion of new ones. The result was the triumph of a new filial ideal: luyang. By labeling highly coveted honors and privileges attainable solely through scholarly and official accomplishments as the most celebrated filial acts, the luyang rhetoric elevated office-holding men to be the most filial of sons. Consequently, the proper performance of filiality became essential to scholar-official identity and self-representation. Zhang convincingly demonstrates that this reconfiguration of elite male filiality transformed filial piety into a status- and gender-based virtue, a change that had wide implications for elite family life and relationships in the Northern Song. The separation of elite men from their parents and homes also made the idea of “native place” increasingly fluid. This development in turn generated an interest in family preservation as filial performance. Individually initiated, kinship- and native place-based projects flourished and coalesced with the moral and cultural visions of leading scholar-intellectuals, providing the social and familial foundations for the ascendancy of Neo-Confucianism as well as new cultural norms that transformed Chinese society in the Song and beyond.

For well over a thousand years Chinese and Japanese women created, commissioned, collected and used paintings, yet until recently this fact has scarcely been acknowledged in the study of East Asian art by Westerners.

In the eleventh century, the focus of Chinese painting shifted dramatically. The subject matter of most earlier works of art was drawn from a broadly shared heritage of political, religious, and literary themes. Late in the century, however, a group of scholar-artists began to make paintings that reflected the private experiences of their own lives. Robert Harrist argues here that no work illuminates this development more vividly than Mountain Villa, a handscroll by the renowned artist Li Gonglin (ca. 1041-1106). Through a detailed reading of the painting and an analysis of its place in the visual culture of Li's time, the author offers a new explanation for the emergence of autobiographic content in Chinese art. Harrist proposes that the subject of Li's painting--his garden in the Longmian Mountains--was itself a form of self-representation, since a garden was then considered a reflection of its owner's character and values. He demonstrates also that Li's turn toward the imagery of private life was inspired by the conventions of Chinese lyric poetry, in which poets recorded and responded to the experiences of their lives. The book draws the reader into the artistic, scholarly, and political world of Li Gonglin and shows the profound influence of Buddhism on Chinese painting and poetry. It offers important insights not just into Chinese art, but also into Chinese literature and intellectual history.