Richard Wang's Ming Erotic Novellas is path breaking in its attention to a virtually ignored body of literature that certainly influenced the writing of the Jin Ping Mei, the Sanyan vernacular stories, and most likely Li Yu's fiction. Compared to other titles in the field, this is the first scholarly monograph in any language to contextualize the erotic novellas of late imperial China. Moreover, existing studies in this area have tended to concentrate on a limited number of works of Chinese erotic fiction, or have only brushed up against these works tangentially during more general discussion of Ming and Qing literature. Ming Erotic Novellas adopts a provocative approach to fiction, moving beyond the traditional textual analyses of gender politics and the qing cult, and examining these erotic novellas as a new genre within the contexts of print culture, readership, consumption patterns, as well as religious dimensions. Ming Erotic Novellas focuses on a group of mid to late Ming literary (wenyan) novellas, which are all stories of erotic romance. These novellas include a profusion of poems mixed with prose narratives that are characterized by "simple" literary Chinese, with a tendency toward the vernacular. Their plots are complex, with some running 20,000 characters or more, allowing for nuanced character development, rich dialogue, and psychological description. Circulated widely during the Ming, the novellas had a significant impact on later erotic and "scholarbeauty" (caizi jiaren) novels. This particular group of novellas was of great importance in the development of Chinese fiction, functioning as a transitional link between the classical tale to the vernacular novel. By approaching these works through the lens of a cultural study, Wang is able to explore the social functions of the novellas as well as their significance in the development of Chinese fiction in the Ming cultural context.

"In this new study of desire in Late Imperial China, Martin Huang argues that the development of traditional Chinese fiction as a narrative genre was closely related to changes in conceptions of the fundamental nature of desire. He further suggests that the rise of vernacular fiction during the late Ming dynasty should be studied in the context of contemporary debates on desire, along with the new and complex views that emerged from those debates.Desire and Fictional Narrative in Late Imperial China shows that the obsession of authors with individual desire is an essential quality that defines traditional Chinese fiction as a narrative genre. Thus the maturation of the genre can best be appreciated in terms of its increasingly sophisticated exploration of the phenomenon of desire."

Exploring the works of key women writers within their cultural, artistic and socio-political contexts, this book considers changes in the perception of women in early modern China. The sixteenth century brought rapid developments in technology, commerce and the publishing industry that saw women emerging in new roles as both consumers and producers of culture. This book examines the place of women in the cultural elite and in society more generally, reconstructing examples of particular women’s personal experiences, and retracing the changing roles of women from the late Ming to the early Qing era (1580-1700). Providing rich detail of exceptionally fine, interesting and engaging literary works, this book opens fascinating new windows onto the lives, dreams, nightmares, anxieties and desires of the authors and the world out of which they emerged.

Building on the novel's rich content and this vast scholarship, and using Julia Kristeva's terms on intertextuality, this book presents a new understanding of the famous Chinese classic Dream of the Red Chamber (The Story of the Stone). This is a must-read for anyone interested in Hongloumeng and Chinese literature.

This groundbreaking work provides an original and deeply knowledgeable overview of Chinese women and gender relations during the Ming Dynasty (1368–1644). Bret Hinsch explores in detail the central aspects of female life in this era, including family and marriage, motherhood, political power, work, inheritance, education, religious roles, and virtues. He considers not only the lived world of women, but also delves into their emotional life and the ideals they pursued. Drawing on a wide range of Western and Chinese primary and secondary sources—including standard histories, poetry, prose literature, and epitaphs—Hinsch makes an important period of Chinese women’s history accessible to Western readers.

The Lord of Perfect Satisfaction (Ruyijun zhuan), a short work of fiction from the early sixteenth century, tells the story of the Tang dynasty's notorious Wu Zetian, the only woman to rule as emperor of China. It is famous not for the history it relates, but for its graphic sexual descriptions--the first ever in a Chinese novel--purportedly given from a woman's point of view. Despite its renown and unmistakable influence on later writing, the origins and significance of the Ruyijun zhuan have never been explored, in any language, and until now it has never been translated. Its date of composition is unknown, its author unidentified. One of its earliest appraisals, written by a contemporary scholar known for his conservatism, maintains that the Ruyijun zhuan is a moral work notwithstanding its sexual content. Combining a complete translation with a detailed and far-ranging study of the text, The Fountainhead of Chinese Erotica places this important cultural document into historical context and offers possibilities on its meaning.

Scholars of Daoism in the Ming dynasty (1368-1644) have paid particular attention to the interaction between the court and certain Daoist priests and to the political results of such interaction; the focus has been on either emperors or Daoist masters. Yet in the Ming era, a special group of people patronized Daoism and Daoist establishments: these were the members of the imperial clan, who were enfeoffed as princes. By illuminating the role the Ming princes played in local religion, Richard G. Wang demonstrates in The Ming Prince and Daoism that the princedom served to mediate between official religious policy and the commoners' interests. In addition to personal belief and self-cultivation, a prince had other reasons to patronize Daoism. As the regional overlords, the Ming princes, like other local elites, saw financing and organizing temple affairs and rituals, patronizing Daoist priests, or collecting and producing Daoist books as a chance to maintain their influence and show off their power. The prosperity of Daoist institutions, which attracted many worshippers, also demonstrated the princes' political success. Locally, the Ming princes played an important cultural role as well by promoting the development of local religions. This book is the first to explore the interaction between Ming princes as religious patrons and local Daoism. Barred by imperial law from any serious political or military engagement, the Ming princes were ex officio managers of state rituals at the local level, with Daoist priests as key performers. Moreover, institutionally, most regular ceremonies related to a prince's life were mandated to be conducted by Daoist musician-dancers, and that as a result the princely courtly rites were characterized by a Daoist flavor. For this reason the princes became very closely involved in Daoist clerical and liturgical life.

In Saying All That Can Be Said, Keith McMahon presents the first full analysis of the sexually explicit portrayals in the Ming novel Jin Ping Mei 金瓶梅 (The Plum in the Golden Vase). Countering common views of those portrayals as “just sex” or as “bad sex,” he shows that they are rich in thematic meaning and loaded with social and aesthetic purpose. McMahon places the novel in the historical context of Chinese sexual culture, from which Jin Ping Mei inherits the style of the elegant, metaphorical description of erotic pleasure, but which the anonymous author extends in an exploration of the explicit, the obscene, and the graphic. The novel uses explicit description to evaluate and comment on characters, situations, and sexual and psychic states of being. Echoing the novel’s way of taking sex as a vehicle for reading the world, McMahon celebrates the richness and exuberance of Jin Ping Mei’s language of sex, which refuses imprisonment within the boundaries of orthodox culture’s cleanly authoritative style, and which continues to inspire admiration from readers around the world. Saying All That Can Be Said will change the way we think about sexual culture in premodern China.

The contributors to Wanton Women in Late-Imperial Chinese Literature: Models, Genres, Subversions and Traditions draw attention to ‘wanton woman’ themes across time as they were portrayed in court history (McMahon), fiction (Stevenson), drama (Lam, Wu), and songs and ballads (Ôki, Epstein, McLaren). Looking back, the essays challenge us with views of sexual transgression that are more heterogeneous than modern popular focus on Pan Jinlian would suggest. Central among the many insights to be found is that despite gender performance in Chinese history being overwhelmingly determined by the needs of patriarchal authority, men and women in the late imperial period discovered diverse ways in which to reflect on how men constantly sought their own bearings in reference to women.

A collection of five erotic stories from Ming dynasty China, in English for the first time.