Jb wrote:
>>one
>>must drop all pretense of evenhandedness, all pretense of objectivity.
JB accuses me of a lack of objectivity. However, since he brings up the
subject of "objectivity" and since this is a Pound discussion list, we could
choose to concern ourselves with the issue of POUND's objectivity. This is
an issue for Pound studies because it is a question of poetic method (the
so-called "ideogrammic method") and a question of ideology for Pound. When
does POUND acheive or simulate objectivity, and when does he "drop all
pretense of evenhandedness, and all pretense of objectivity"?
I would suggest Pound made his one-sided stance clear when he stated quite
categorically that "the ONLY process that has repeatedly proved its
efficiency as social coordinate" is the Confucian historical process. The
poet seems, at times, to believe that his technique is dialectical or
"even-handed " insofar as it presents more than one "facet" of reality. The
ideogrammic method is, he says, a way of revealing a number of various
"facets" of reality to the reader.
The ideogrammic method consists of presenting
one facet and then another until at some point
one gets off the dead and desensitized surface
of the reader's mind, onto a part that will
register
(GK, 51).
This technique has the appearance of being an objective method, especially
as Pound adds that his purpose is "a just revelation, irrespective of
newness or oldness." So I ask JB, or anyone else who wants to answer, when
is Pound "objective" as he sometimes claims to be, and when does he give up
all pretense of objectivity?
My view would be tempered by what follows: The best evaluation of the
justness of a "revelation," such as Pound is trying to convey, must be based
on a careful analysis of the particular technique. which facets does the
ideogrammic method wish to present, and at exactly which point does the
reader get "off the dead and desensitized surface of the . . . mind, onto
a part that will register?" Here Pound's choice of words (and choice of
ideograms) is crucial to the ideology he wishes to convey. Of course, there
may always be unintended effects and unintended interpretations.
Take for instance, Pound's use of the phrase * * t'ai4 p'ing2 in Canto 98.
The characters and their romanized equivalents are placed next to the words
"and that the equilibrium
t'ai4 p'ing2
of the Empire grips the earth in good manners." 98/703. [Here we are with
"good a manners" again. No reason to forget that Pound said the "Nazis had
wiped out bad manners in Germany"]. The character p'ing * means "peace,"
and represents the notion of "equilibrium" by depicting a scale with both
sides equally balanced. The phrase T'ai4 P'ing2 "Great Peace" is,
according to Terrell, meant to suggest a sentence from a Confucian work:
"The peace of the Empire depends entirely on the existence of good manners
and customs"(Terrell, p. 632). However, in using the phrase T'ai P'ing,
Pound opens the door to a number of different historical references. Since,
on the very page where the phrase appears, Pound exhorts the reader to "get
a dictionary and learn the meaning of words" (98-703), it is especially
important to do so in this particular case. Karlgren defines * "p'ing" as
to weigh; level, even; to level; (to weigh:)
appreciate, judge, criticize; calm, peaceful;
subdue; (levelled:) equal, uniform, ordinary,
vulgar, common -- [the seal was a picture of
kind of balance]
(K. 743).
The p'ing in the phrase T'ai P'ing may then be seen to have a number of
meanings in addition to "peace." Given the full range of possible meanings
one can see that the phrase may simultaneously mean "Great Peace," or "Great
Levelling" or "Great Equalizing." As it so happens, the "Tai-ping jing", or
Great Peace Classic, was an influential Taoist text which was used as the
basis of a gospel of social and economic equality.
A Taoist peasant movement originated in Jiangsu and
Chekiang under the leadership of Yu Chi, who propagated
Taoism as embodied in the Great Peace Classic, the early
Taoist scripture. . . . Yu practiced medicine as a means of
reaching the masses. Following the teachings of the
Great Peace Classic, Yu promoted "total equality, op-
posing the differences between rich and poor, believing
everyone should toil to earn his own food and clothing."
Once this condition was achieved "there would be no com-
plaint"
(Wu Tien-wei, 66-67).
Yu Chi's movement was one of three which had a significant effect on the
social life of China in the second century A.D. During the period from 108
to 180 A.D. there were more than sixty peasant revolts. The strongest 2nd
century movement was led by Zhang Jiao, who also proclaimed a doctrine of
"Great Peace." The movement, known as the Tai-ping dao (Way of Great
Peace), gained momentum, like Yu Chi's, by promising universal equality.
Zhang Jiao preached the "way of great peace" and rendered
free medical service to the people while secretly organizing
them for an uprising. His slogan, "the blue sky has passed
away; the yellow sky will be established," implied that the
reactionary landlord power of Eastern Han would perish and
be replaced by the peasant's own political power. The
"great peace of the yellow sky" would bring about equality.
Peasants from distant areas secretly swelled the ranks of
the Yellow Turban army . . .The first planned uprising of the
Chinese people was staged in 184 A.D. For nine months, the
Yellow Turbans fought government forces and swept through
much of northern China until they spent their force. Yet
pockets of the Yellow Turban movement survived for the
next twenty years
(Wu Tien-wei, 66).
Even so, these two "Tai-ping" movements were very small when viewed against
the long backdrop of Chinese history. They are mentioned in this context
to indicate that the use of the phrase "t'ai p'ing," in a political sense,
has an ancient origin, and that its usage came in connection with
egalitarian rebel movements which challenged the Confucian order.
Pound's use of the word "p'ing" apparently ignored its pictorial value (a
representation of a scale weighing things equally), at least insofar as it
might imply eliminating social inequalities. This is odd, given the fact
that the phrase "T'ai P'ing" has a deep resonance for the modern Chinese
(referring as it does to the revolutionary movement lasting from 1851-1864).
One contemporary Chinese scholar, assessing the significance of the T`ai
P'ing movement, says
None of the peasant wars of the past can compare with the
Taiping Revolution in scope or influence. It set up the
Pai Shang Ti Hui, a popular organization to lead the people
in their revolutionary struggles. It formed in the course
of struggle a whole set of political, economic, military,
educational and cultural institutions. It founded its own
state power, which stood and struggled for a considerable
period against that of the Ching government. From the
Pearl River to the Yangtze and the Yellow River, hundreds
of millions of people were involved in this wave of revolu-
tion, one of the grandest and most remarkable events in
Chinese history
(Compilation Group,Taiping Revolution, 168).
The specific policies of the Tai-ping government were summarized by Wu
Tien-wei1 as follows.
Once settled in Nanjing, the Tai-ping tian guo
(Heavenly Kingdom of Great Peace) launched an all
out war against the Confucian order by introducing
a series of measures for the consolidation of a new
society. Equalitarianism was the most prominent
characteristic of the new regime, which called for
complete political, economic and social equality.
Not only was equality achieved among men, but
women were liberated for the first time in Chinese
history. Women now had the same rights as men in
all realms of life, including inheritance, land
allocation, participation in government and service
in the army . . .
A communistic utopia was the goal of the Tai-
pings, whose most drastic innovations were the
abolition of private property, the nationalization
of land, and the introduction of primitive commu-
nism . . . There was a common treasury for all, each
person to take according to his needs, and no private
saving was allowed. Free and compulsory education was
provided for all children.
(Wu Tien-wei, 72).
My conclusion from these historical data is that Pound, in choosing to
employ the term "t'ai p'ing," invites one reaction (a positive nod to a
Confucian Emperor) while the effect is different on most readers who are
familiar with a little Chinese language and history. Doubly ironic too,
because the very dictionary which Pound relied upon so heavily (Mathews)
contained reference to the Taiping rebellion in its listings. Most people
who understand many of the basics of Chinese history know that Taiping is
the very OPPOSITE OF EVERYTHING CONFUCIAN.
Regards,
Wei
________________________________________________________________________
Get Your Private, Free E-mail from MSN Hotmail at http://www.hotmail.com
|
