In this multidimensional analysis, Benjamin A. Elman uses over a thousand newly available examination records from the Yuan, Ming, and Ch'ing dynasties, 1315-1904, to explore the social, political, and cultural dimensions of the civil examination system, one of the most important institutions in Chinese history. For over five hundred years, the most important positions within t...
In this multidimensional analysis, Benjamin A. Elman uses over a thousand newly available examination records from the Yuan, Ming, and Ch'ing dynasties, 1315-1904, to explore the social, political, and cultural dimensions of the civil examination system, one of the most important institutions in Chinese history. For over five hundred years, the most important positions within the dynastic government were usually filled through these difficult examinations, and every other year some one to two million people from all levels of society attempted them.
Covering the late imperial system from its inception to its demise, Elman revises our previous understanding of how the system actually worked, including its political and cultural machinery, the unforeseen consequences when it was unceremoniously scrapped by modernist reformers, and its long-term historical legacy. He argues that the Ming-Ch'ing civil examinations from 1370 to 1904 represented a substantial break with T'ang-Sung dynasty literary examinations from 650 to 1250. Late imperial examinations also made "Tao Learning," Neo-Confucian learning, the dynastic orthodoxy in official life and in literati culture. The intersections between elite social life, popular culture, and religion that are also considered reveal the full scope of the examination process throughout the late empire.
原文摘录 · · · · · ·
The Song dynasty (960– 1280) in particular inspired new educationalideals for the late empire, 1400– 900. Placed in their later socialand political contexts, we see why Chinese, regardless of class or gender,and both Mongol and Manchu rulers valorized a moral education that stressed the Learning of the “Way” (Daoxue, lit., “Way learning”; called “Neo- Confucianism” starting in the twentieth century).Because its content and meaning varied widely, education meant diff erent things to diff erent constituencies. The late imperial government represented an asymmetrical overlap of interests among the ruling house, state bureaucracy,and elite literati families. Ming and Qing dynasty elites ominated
local society; their local obligations for family, kin, and home community increasingly involved th... (查看原文)
关于这本2000年出版的科举文化史，部分观点在九十年代已经发表过了。关于科举制度，一般讨论的焦点在如何看待科举与制造社会流动性方面。在上世纪90年代初，艾尔曼在发表了《从理学到朴学》和《经学政治与宗族》后，先后发表了两篇文章，一篇是Political, Social, and Cultural...
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The Song dynasty (960– 1280) in particular inspired new educationalideals for the late empire, 1400– 900. Placed in their later socialand political contexts, we see why Chinese, regardless of class or gender,and both Mongol and Manchu rulers valorized a moral education that stressed the Learning of the “Way” (Daoxue, lit., “Way learning”; called “Neo- Confucianism” starting in the twent...(1回应)
2020-04-15 17:11
The Song dynasty (960– 1280) in particular inspired new educationalideals for the late empire, 1400– 900. Placed in their later socialand political contexts, we see why Chinese, regardless of class or gender,and both Mongol and Manchu rulers valorized a moral education that stressed the Learning of the “Way” (Daoxue, lit., “Way learning”; called “Neo- Confucianism” starting in the twentieth century).Because its content and meaning varied widely, education meant diff erent things to diff erent constituencies. The late imperial government represented an asymmetrical overlap of interests among the ruling house, state bureaucracy,and elite literati families. Ming and Qing dynasty elites ominated
local society; their local obligations for family, kin, and home community increasingly involved them in delivering some social and educational ser vices to commoners and women.引自第1页
笑死我了，Rui Magone的书评的总结， it shows how difficult it is to escape the ubiquitous modernization narrative. Perhaps nearly as difficult as it was for any Chinese literatus to escape the exam System.
2013-08-25 23:00
笑死我了，Rui Magone的书评的总结，
it shows how difficult it is to escape the ubiquitous modernization narrative. Perhaps nearly as difficult as it was for any Chinese literatus to escape the exam System.
The Song dynasty (960– 1280) in particular inspired new educationalideals for the late empire, 1400– 900. Placed in their later socialand political contexts, we see why Chinese, regardless of class or gender,and both Mongol and Manchu rulers valorized a moral education that stressed the Learning of the “Way” (Daoxue, lit., “Way learning”; called “Neo- Confucianism” starting in the twent...(1回应)
2020-04-15 17:11
The Song dynasty (960– 1280) in particular inspired new educationalideals for the late empire, 1400– 900. Placed in their later socialand political contexts, we see why Chinese, regardless of class or gender,and both Mongol and Manchu rulers valorized a moral education that stressed the Learning of the “Way” (Daoxue, lit., “Way learning”; called “Neo- Confucianism” starting in the twentieth century).Because its content and meaning varied widely, education meant diff erent things to diff erent constituencies. The late imperial government represented an asymmetrical overlap of interests among the ruling house, state bureaucracy,and elite literati families. Ming and Qing dynasty elites ominated
local society; their local obligations for family, kin, and home community increasingly involved them in delivering some social and educational ser vices to commoners and women.引自第1页
The Song dynasty (960– 1280) in particular inspired new educationalideals for the late empire, 1400– 900. Placed in their later socialand political contexts, we see why Chinese, regardless of class or gender,and both Mongol and Manchu rulers valorized a moral education that stressed the Learning of the “Way” (Daoxue, lit., “Way learning”; called “Neo- Confucianism” starting in the twent...(1回应)
2020-04-15 17:11
The Song dynasty (960– 1280) in particular inspired new educationalideals for the late empire, 1400– 900. Placed in their later socialand political contexts, we see why Chinese, regardless of class or gender,and both Mongol and Manchu rulers valorized a moral education that stressed the Learning of the “Way” (Daoxue, lit., “Way learning”; called “Neo- Confucianism” starting in the twentieth century).Because its content and meaning varied widely, education meant diff erent things to diff erent constituencies. The late imperial government represented an asymmetrical overlap of interests among the ruling house, state bureaucracy,and elite literati families. Ming and Qing dynasty elites ominated
local society; their local obligations for family, kin, and home community increasingly involved them in delivering some social and educational ser vices to commoners and women.引自第1页
The Song dynasty (960– 1280) in particular inspired new educationalideals for the late empire, 1400– 900. Placed in their later socialand political contexts, we see why Chinese, regardless of class or gender,and both Mongol and Manchu rulers valorized a moral education that stressed the Learning of the “Way” (Daoxue, lit., “Way learning”; called “Neo- Confucianism” starting in the twent... (1回应)
0 有用 費來德後花園 2014-09-28
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0 有用 後東塾—待注銷 2017-04-13
迴腸蕩氣~
3 有用 sharpy 2011-10-07
沒想到也有把這本書看完的一天。要寫出這樣的書，花費的心力可以想見，還是頗值得敬佩。Elman一方面認為何炳棣等人高估了明清的社會流動，強調科舉其實是文化再生產的機制；但在此同時，科舉也是明清政治控制與社會穩定的支柱。 在課上搭配了讀了另一本2010談清代捐納的博士論文，寫的很有意思。它指出，我們大多低估了捐官的重要性（從另一方面講，就是高估的科舉的重要性）。其實捐官在清代非常普遍，甚至連有些獲得... 沒想到也有把這本書看完的一天。要寫出這樣的書，花費的心力可以想見，還是頗值得敬佩。Elman一方面認為何炳棣等人高估了明清的社會流動，強調科舉其實是文化再生產的機制；但在此同時，科舉也是明清政治控制與社會穩定的支柱。 在課上搭配了讀了另一本2010談清代捐納的博士論文，寫的很有意思。它指出，我們大多低估了捐官的重要性（從另一方面講，就是高估的科舉的重要性）。其實捐官在清代非常普遍，甚至連有些獲得進士頭銜的人都要透過捐官來加速自己在官場的晉升。 (展开)
0 有用 小嘎豆 2011-11-13
Emotional Anxiety, Dreams of Success, and the Examination of Life
1 有用 希仁 2009-10-29
有的时候我会想，一个外国发烧友的著作能被如此看重，只能说明我们自己的无知 高田記念図書館 F317.922 0001
1 有用 summer lily 2020-11-01
纪念（发泄）一下我（花了三年）翻完了这本书（的其中三章），抱歉拖累了战友…处理明清部分的时候满脑子都是“内卷”，人越来越多，坑就那么几个，然后你懂的。本书把科举看作是统治者与士绅阶层互相制衡和共谋的产物，它在确保一定程度的公开公平的同时，不可避免地向掌握社会主要教育资源的士商家族倾斜（想象一下农业家庭一个男性十年寒窗苦读所要投入的时间、劳力和文化成本），最终结果依然是既得利益小团体的产生，社会阶层... 纪念（发泄）一下我（花了三年）翻完了这本书（的其中三章），抱歉拖累了战友…处理明清部分的时候满脑子都是“内卷”，人越来越多，坑就那么几个，然后你懂的。本书把科举看作是统治者与士绅阶层互相制衡和共谋的产物，它在确保一定程度的公开公平的同时，不可避免地向掌握社会主要教育资源的士商家族倾斜（想象一下农业家庭一个男性十年寒窗苦读所要投入的时间、劳力和文化成本），最终结果依然是既得利益小团体的产生，社会阶层流动非常有限。当然反过来说，家族也需要稳定地生产科举中第者才能长期维持其地位。科举同时还保障了社会稳定与思想控制，但，我觉得那时人活得挺压抑的。本书还把科举当成一门“技艺”，以实用主义视角分析古人赢得科举需要掌握哪些技巧，这或许更贴合实际，所谓的古典德性在科举考试机器的现实碾压下只能被工具理性支配吧 (展开)
0 有用 木羽 2018-11-06
不是，就，为啥我选做 presentation 之前不先看看那周的书多厚呢? 选了要读1400页的一周的我也是醉了。
0 有用 Venderbye 2018-04-25
红色封面的比这个蓝色的薄了很多。史料相当详尽。
1 有用 个山 2017-06-20
写科举的部分，应该是最好的英文研究了。 厚厚的一大本，详实的文献功底让人肃然起敬！科举究竟多大程度推动了社会流动了呢，这确实是个问题
0 有用 後東塾—待注銷 2017-04-13
迴腸蕩氣~