Feeling a Testicle: Li Yu’s Reinterpretation of the Investigation of Things (Gewu) in “Nativity Room”
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This article examines Li Yu’s 李漁 (1611-1680) reconceptualization of the “investigation of things” (gewu 格物) as represented in his short story “Nativity Room” (Sheng wo lou 生我樓). Since the twelfth century, mainstream Neo-Confucianism has interpreted gewu as a method for intellectual practices used to find the essence of objects, believing that the accumulation of gewu ultimately leads practitioners to the realization of the transcendent principle (li 理). Li Yu adapts this old Confucian epistemology into fiction. At the same time, through his story, he modifies existing definitions of gewu. Li Yu reifies his thesis of the essence and conditions of correct recognition as having three aspects: the involvement of the body, the rectification of representations in general and the discernment of falsehood in particular, and completion by social institutions and interpersonal relationships that overcome the fallibility and limited knowledge of individuals. The engagement of the epistemological theme with the story’s setting, a time of dynastic transition, suggests that this story is the author’s ideological claim for his own historical period in the dynastic transition from Ming 明 (1368-1644) to Qing 淸 (1644-1912). The narrative, in which dismantled familial relationships are recovered through exertions in pursuit of correct recognition, envisions that the lives of individuals that have been disordered by the effects of the dynastic change can be reordered through new forms of epistemology by which individuals can live their everyday lives.
Abstract
This article examines Li Yu’s 李漁 (1611-1680) reconceptualization of the “investigation of things” (gewu 格物) as represented in his short story “Nativity Room” (Sheng wo lou 生我樓). Since the twelfth century, mainstream Neo-Confucianism has interpreted gewu as a method for intellectual practices used to find the essence of objects, believing that the accumulation of gewu ultimately leads practitioners to the realization of the transcendent principle (li 理). Li Yu adapts this old Confucian epistemology into fiction. At the same time, through his story, he modifies existing definitions of gewu. Li Yu reifies his thesis of the essence and conditions of correct recognition as having three aspects: the involvement of the body, the rectification of representations in general and the discernment of falsehood in particular, and completion by social institutions and interpersonal relationships that overcome the fallibility and limited knowledge of individuals. The engagement of the epistemological theme with the story’s setting, a time of dynastic transition, suggests that this story is the author’s ideological claim for his own historical period in the dynastic transition from Ming 明 (1368-1644) to Qing 淸 (1644-1912). The narrative, in which dismantled familial relationships are recovered through exertions in pursuit of correct recognition, envisions that the lives of individuals that have been disordered by the effects of the dynastic change can be reordered through new forms of epistemology by which individuals can live their everyday lives.
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