The Chinese themes of the Four Graybeards of Mt. Shang and the Seven Sages of the Bamboo Grove figure prominently in the art of Momoyama-period Japan (ca. 1575-1625). Kendall Brown proposes that the dense and multivalent implications of aesthetic reclusion central to these paintings made them appropriate for patrons of all classes - the military, who were presently in power, the aristocracy, who had lost power, and the Buddhist priesthood, who forsook power. These paintings, and their attendant messages, thus serve as dynamic cultural agents that elucidate the fundamental paradigms of early modern Japanese society. Unlike traditional art history studies, which emphasize the style and history of art objects, The Politics of Reclusion sets out to reconstruct the possible historical context for the interpretive reception and use of Chinese hermit themes within a specific period of Japanese art. In emphasizing the political dimension of aesthetic reclusion, it introduces into the field of Japanese art history a discussion of the politics of aesthetics that characterizes recent work in the field of Japanese literature. By embedding the paintings within the contexts of politics, philosophy, religion, and even gender, this study restores the reflexive relations between the paintings and their culture and, as such, is one of the first extensive intellectual and social histories of Japanese art in a Western language. It is one that will appeal not only to students of art but to those interested in Japanese literature, history, and philosophy.

This catalogue accompanies the exhibition The Artful Recluse: Painting, Poetry, and Politics in Seventeenth-Century China, organized by Susan S. Tai in collaboration with Peter C. Sturman and presented at the Santa Barbara Museum of Art, Santa Barbara, California, October 20, 2012-January 20, 2013, and the Asia Society, New York, March 5-June 2, 2013.

While the customary path to achievement in traditional China was through service to the state, from the earliest times certain individuals had been acclaimed for repudiating an official career. This book traces the formulation and portrayal of the practice of reclusion in China from the earliest times through the sixth century, by which time reclusion had taken on its enduring character. Those men who decided to withhold their service to state governance fit the dictum from the Book of Changes of a man who "does not serve a king or lord; he elevates in priority his own affairs." This characterization came to serve as a byword of individual and voluntary withdrawal, the image of the man whose lofty resolve could not be humbled for service to a temporal ruler. Men who eschewed official appointments in favor of pursuing their own personal ideals were known by such appellations as "hidden men" (yinshi), "disengaged persons" (yimin), "high-minded men" (gaoshi), and "scholars-at-home" (chushi). What distinguished these men was a particular strength of character that underlay their conduct: they received approbation for maintaining their resolve, their mettle, their integrity, and their moral and personal values in the face of adversity, threat, or temptation. This book reveals that those who opted for a life of reclusion had a variety of motivations for their decisions and conducted widely divergent ways of life. The lives of these men epitomize the distinctive nature of substantive reclusion, differentiating them from those of the intelligentsia who, on occasion, voiced their desire for disengagement or for retreat, but who nevertheless found or retained their places in government office. Throughout, the author places the recluse and reclusion within the social, political, intellectual, religious, and literary contexts of the times.

This series of interpretations of selected classics examines premodern Japanese literature from the perspective of conflictual ideologies. Professor Marra's analysis of such works as the Ise Monogatari, the Hojoki, and Tsurezuregusa highlights the existence of discontent in the authors of the so-called high tradition and explains the means these authors used to express their social dissatisfaction in literary texts. His aim is to recover the validity of the historicist approach in literary studies by focusing on the importance of the context in the formation of the text. The text is seen as a product of ideological manipulation on the part of those who, by reading, writing or editing, appropriate it according to specific and private concerns. Professor Marra displays both sensitivity to the texts and a comprehensive grasp of Japanese and Western scholarship in making his argument that aesthetics and politics in premodern Japanese literature are mutually defining.

Eccentric artists are “the vagaries of humanity” that inhabit the deviant underside of Japanese society: This was the conclusion drawn by pre–World War II commentators on most early modern Japanese artists. Postwar scholarship, as it searched for evidence of Japan’s modern roots, concluded the opposite: The eccentric, mad, and strange are moral exemplars, paragons of virtue, and shining hallmarks of modern consciousness. In recent years, the pendulum has swung again, this time in favor of viewing these oddballs as failures and dropouts without lasting cultural significance. This work corrects the disciplinary (and exclusionary) nature of such interpretations by reconsidering the sudden and dramatic emergence of aesthetic eccentricity during the Edo period (1600–1868). It explains how, throughout the period, eccentricity (ki) and madness (kyō) developed and proliferated as subcultural aesthetics. By excavating several generations of early modern Japan’s eccentric artists, it demonstrates that individualism and strangeness carried considerable moral and cultural value. Indeed, Edo society fetishized various marginal personae—the recluse, the loser, the depraved, the outsider, the saint, the mad genius—as local heroes and paragons of moral virtue. This book concludes that a confluence of intellectual, aesthetic, and social conditions enabled multiple concurrent heterodoxies to crystallize around strangeness as a prominent cultural force in Japanese society. A study of impressive historical and disciplinary breadth, The Aesthetics of Strangeness also makes extensive use of primary sources, many previously overlooked in existing English scholarship. Its coverage of the entire Edo period and engagement with both Chinese and native Japanese traditions reinterprets Edo-period tastes and perceptions of normalcy. By wedding art history to intellectual history, literature, aesthetics, and cultural practice, W. Puck Brecher strives for a broadly interdisciplinary perspective on this topic. Readers will discover that the individuals that form the backbone of his study lend credence to a new interpretation of Edo-period culture: a growing valuation of eccentricity within artistic and intellectual circles that exerted indelible impacts on mainstream society. The Aesthetics of Strangeness demystifies this emergent paradigm by illuminating the conditions and tensions under which certain rubrics of strangeness— ki and kyō particularly—were appointed as aesthetic criteria. Its revision of early modern Japanese culture constitutes an important contribution to the field.

Prior to publication there had been little study of the political role of women. Gender had been seen only as a background variable in social surveys of political behaviour, and women had rarely been extensively or separately considered. Now, in essays specially written for this volume, first published in 1981, the authors map out the political behaviour of women in twenty ‘industrially developed’ countries, bringing together and analysing contemporary material on a variety of topics, such as voting, standing for public office, entering the political elite, and engaging in political activity outside the formal structures of government. In each chapter the history of women’s political activity is outlined, from the first movements for female suffrage and emancipation to the new political involvement occasioned by the women’s movements of the 1970s. The impact of differing political systems on the experience of women is considered, and some striking similarities and differences are pointed out. It has been generally agreed that women’s participation in politics has been less than that of men, although reasons postulated for this have varied widely. The essays in this book offer further suggestions in this area, while charting a steady increase in activity by women in all political spheres as feminism politicises issues previously restricted to private or male-dominated spheres and women become increasingly concerned to participate in the political process. The authors indicate current trends and explode prevailing myths and the ‘second electorate’, and they suggest future possibilities, both for Political Woman and the Political Science which must take account of feminist political activity. Students of social and political science, readers seeking comprehensive, cross-national coverage of party and election data, and all interested women will find the book to be a mine of information and a rare and readable picture of half the world’s electorate.

Essays on Japan is a compilation of Professor Michael F. Marra’s essays written in the past ten years on the topics of Japanese literature, Japanese aesthetics, and the space between the two subjects.