The Oriental Renaissance: A Study of the Oriental Influences on the Western World from the 17th century to the 19th Century
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On the basis of Said's methodological and theoretical principle toward the study of Orientalism, this study attempts to elucidate the nature of the Oriental Renaissance happened in the eighteenth century Europe and the nineteenth century America from a comparative perspective. Since its publication in 1984, Schwab's The Oriental Renaissance has exerted a significant impact on the scholarship of Orientalism. But the scholar seems to have made some conceptual errors, and overlooked the Chinese influences in favor of the Hindu influences while developing his arguments. In order to correct Schwab’s several conceptual mistakes and to make amends for his occasional omissions, this study has described the nature of the influences of the Chinese cultures and philosophy on the eighteenth century European and the nineteenth century American Oriental Renaissance. In the seventeenth- century, the European Christian missionaries, after settling in the new Oriental lands, specially in China, acquiring the local language, and investigating these alien cultures, sent relatively faithful accounts of the state-of-their culture, their mores, and customs to their homelands. With the repeated conjunctions of personnel and resources, seventeenth-century thinkers began to look in a new way at the Chinese civilizations. As a result, during the Enlightenment, Confucius, a symbol of Chinese culture, became a "patron saint," providing the philosophies with the source of natural religion they advocating− one free from rituals dogmas, and superstitions. Especially, the conception of Sharawadgi (Chinese garden) as an aesthetic standard happened during the eighteenth century, played a significant role in paving the way for the movement of Romanticism as European Oriental Renaissance. Accordingly, when it comes to Oriental Renaissance, India could claim no monopoly and should shared its popularity with China. Lastly, Schwab treats the characteristics of the American Oriental Renaissance in the same vein as that of the European Oriental Renaissance. But its response to the Orient was quite different from that of the European Orientalism. For the American Orientalists, the Orient was the home of the oldest philosophic truths. So they responded to it as mandate of history and a matter of birthright by applying it to the creation of a new personality and a new democracy for the New World. But for the European, it was a source of poetic glamour.
Abstract
On the basis of Said's methodological and theoretical principle toward the study of Orientalism, this study attempts to elucidate the nature of the Oriental Renaissance happened in the eighteenth century Europe and the nineteenth century America from a comparative perspective. Since its publication in 1984, Schwab's The Oriental Renaissance has exerted a significant impact on the scholarship of Orientalism. But the scholar seems to have made some conceptual errors, and overlooked the Chinese influences in favor of the Hindu influences while developing his arguments. In order to correct Schwab’s several conceptual mistakes and to make amends for his occasional omissions, this study has described the nature of the influences of the Chinese cultures and philosophy on the eighteenth century European and the nineteenth century American Oriental Renaissance. In the seventeenth- century, the European Christian missionaries, after settling in the new Oriental lands, specially in China, acquiring the local language, and investigating these alien cultures, sent relatively faithful accounts of the state-of-their culture, their mores, and customs to their homelands. With the repeated conjunctions of personnel and resources, seventeenth-century thinkers began to look in a new way at the Chinese civilizations. As a result, during the Enlightenment, Confucius, a symbol of Chinese culture, became a "patron saint," providing the philosophies with the source of natural religion they advocating− one free from rituals dogmas, and superstitions. Especially, the conception of Sharawadgi (Chinese garden) as an aesthetic standard happened during the eighteenth century, played a significant role in paving the way for the movement of Romanticism as European Oriental Renaissance. Accordingly, when it comes to Oriental Renaissance, India could claim no monopoly and should shared its popularity with China. Lastly, Schwab treats the characteristics of the American Oriental Renaissance in the same vein as that of the European Oriental Renaissance. But its response to the Orient was quite different from that of the European Orientalism. For the American Orientalists, the Orient was the home of the oldest philosophic truths. So they responded to it as mandate of history and a matter of birthright by applying it to the creation of a new personality and a new democracy for the New World. But for the European, it was a source of poetic glamour.
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