By Professor Bonnie S McDougall, Anders Hansson
Privateness is a easy proposal in discussions at the inspiration of human rights. this primary booklet at the (traditional) chinese language method of the topic exhibits that recommendations of privateness were a part of discourse in China from the earliest recorded instances to the current, with various contents, mechanisms, capabilities and values at various instances and between various teams of individuals. person chapters learn inscriptions on early bronzes, clinical case histories within the Ming and Qing dynasties, fictional representations of privateness reports, discussions on private and non-private advantage by way of Liang Qichao, the function (or absence) of privateness matters in letters in early imperial China, and the functionality and values of privateness, secrecy and seclusion within the correspondence among Lu Xun and Xu Guangping. because the first therapy of chinese language techniques of privateness in any language, the publication is interdiscipinary by way of nature and will pay specific recognition to the terminology and technique of privateness reports.
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Additional info for Chinese Concepts of Privacy (Sinica Leidensia) (Sinica Leidensia)
From this perspective, the inner quarters were the social space of Ming private life, a place of confinement perhaps, but one where the kinship order was secured and ancestors were provided with descendents. In contrast to the rituals that shaped the primal hu man sense of bodily shame into gendered rules of respectable fam ily behaviour, we find a different sense of privacy in solitary bodily practices embraced as necessary to spiritual self-realisation. Perhaps it is not so surprising that the rituals of concealment— the decorum that surrounded the sick, naked or sexual body, the marriage bed and the inner quarters—turn out to be primarily social after all.
P65 23 26-6-2002, 15:17 24 bonnie s. mcdougall directions for future research: chiefly, the identification of thresh olds of disclosure, whether physical, mental or symbolic, which may or may not be crossed. Taken as a whole, these very disparate chapters show that Chi nese people at various times and places have demonstrated an acute awareness and appreciation of privacy; that there has been discourse on privacy at least since early Confucianism and possibly earlier; that there appears to be no major area of uniquely Chinese features of privacy, although experiences and awareness of privacy may differ from those familiar in Western countries; that the terminology of privacy discourse does not itself mark off Chinese concepts of pri vacy as exclusive and/or unique; and that there is no single Chi nese concept of privacy (just as there is no single Western/British/ English/Geordie concept of privacy).
Our search for a private body through the lens of medicine and gender helps us to see the scholar’s studio and its surrogates from a different vantage point, that is, in relationship to the “inner” sphere of the family. When the scholar’s couch is opposed to the marriage bed, we see a Confucian definition of the social as opposed to the private that was formulated around the issue of who owns the body. From this perspective, the inner quarters were the social space of Ming private life, a place of confinement perhaps, but one where the kinship order was secured and ancestors were provided with descendents.