Papers by Sarah Schneewind
Pharmacy in History, 2020
He Bian’s 2020 book _Know Your Remedies: Pharmacy and Culture in Early Modern China_ analyzes ma... more He Bian’s 2020 book _Know Your Remedies: Pharmacy and Culture in Early Modern China_ analyzes many dimensions of the path to the development of the eighteenth-century “traditional Chinese pharmacy.” This essay draws on the book and some of its primary sources to add yet another dimension. It deploys the sociology of occupations developed primarily by Everett C. Hughes and his students to further analyze the division of labor between physicians and pharmacists that Bian shows developing over the course of the Ming period (1368–1644). This essay explains concepts including
technique and object of technique, practitioner and client, purpose and output, guilty knowledge, dirty work, license and mandate, and code and policy, and applies them to Bian’s treatment of the occupations of physician, pharmacist, scholar-official, and merchant—and the interactions between them.
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This is a posthumously published manuscript by John W. Dardess.
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Oriens Extremus, 2005
The Qing dynasty's (1644-1911) sponsorship of the compilation of a history of its predecessor, th... more The Qing dynasty's (1644-1911) sponsorship of the compilation of a history of its predecessor, the Ming dynasty (1368-1644), was part of its own legitimation. But the Ming History (Mingshi), like earlier official histories, was not pure imperial propaganda. As summarized in a recent overview of Chinese historiography, official histories told the truth, in order to correctly praise the worthy and criticize the faulty, to show and reinforce cosmic and human moral patterns, and to illustrate techniques of governance. Even with the copious Ming private histories, local gazetteers , and collected writings, the official Ming History remains a first and fundamental source. It is worth investigating precisely how its compilers balanced the political danger of writing, under the eye of the conqueror, about a defeated dynasty and a conquered nation, with their great responsibility as historians: authorities on both cosmic and quotidian truths. Can we believe what the Ming History tells us? In particular, can we trust its biographies for basic facts about individuals on whom few other sources of information survive?
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T'oung Pao , Second Series, 2001
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Late Imperial China, 1999
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Journal of Asian Studies, 2013
Ming (1368–1644) subjects of all classes, theoretically without a voice in the selection of
burea... more Ming (1368–1644) subjects of all classes, theoretically without a voice in the selection of
bureaucratic personnel and setting of government policy in their hometowns, exploited
the dynamic tensions within the orthodox Mandate of Heaven ideology to claim a legiti-
mate political voice through one ubiquitous yet understudied local institution, the pre-
mortem shrine. Meant to express gratitude to good magistrates and prefects moving on
to other positions, the shrines were suspect as flattering an official in hopes of return
favors. To forestall accusations of such corrupt gentry networking, steles for living
shrines included or invented the voices of local commoners. Whether this meant that commoners living under the reality of autocracy and class oppression could actually affect personnel and policy or not, erecting such steles as permanent features in the landscape did legitimate commoners’ political participation within the same discourse that justified imperial rule and the dominance of educated men.
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Documents that legitimate the overthrow of an old regime and the establishment of a new one may l... more Documents that legitimate the overthrow of an old regime and the establishment of a new one may look similar simply because of similar political needs. Thomas Jefferson's Declaration of Independence justifies rejection of the king and of monarchy itself. It shares a rhetorical structure with a Han-era reconstruction/forgery of a speech by King Wu, who overthrew the Shang dynasty and established the Zhou state in the name of a new, non-ancestral deity, Heaven. Scholars have traced many influences on Jefferson's thinking and on the content of the Declaration, but none accounts for its structure. A full translation of the Shang Shu or Book of History/Documents was published in French several years before the Declaration was written. We know that Jefferson himself had already read about China before 1776, for we have a letter in which he recommends Chinese translations to a relative. It is possible-although it cannot be definitively shown-that he had read King Wu's Pronouncement and had it in mind when writing the Declaration. Whether or not the connection exists, the comparison of the two texts can be pedagogically useful in history classes.
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Ming China: Courts and Contacts 1400-1450, ed. Craig Clunas, Jessica Harrison-Hall, and Luk Yu-ping
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World History Bulletin
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The Asia-Pacific Journal: Japan Focus, 2009
https://apjjf.org/-Sarah-Schneewind/3248/article.html
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Ming Studies, 2009
Feng Menglong's story "Ren the Filial Son with a Fiery Disposition becomes a God," rather than il... more Feng Menglong's story "Ren the Filial Son with a Fiery Disposition becomes a God," rather than illustrating the divinization of a truly fi lial son, points up the hypocrisy of shallow fi liality in a man more concerned with his reputation for manliness in the eyes of the crowd.
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Ming Studies, 2005
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Interviews by Sarah Schneewind
The Paper 澎湃, 2022
This is the English version of the interview, which Shao Changcai translated for The Paper.
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Teaching Resources by Sarah Schneewind
Ming Studies
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Education about Asia, 2011
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Education about Asia, 2017
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Unpublished Talks by Sarah Schneewind
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Papers by Sarah Schneewind
technique and object of technique, practitioner and client, purpose and output, guilty knowledge, dirty work, license and mandate, and code and policy, and applies them to Bian’s treatment of the occupations of physician, pharmacist, scholar-official, and merchant—and the interactions between them.
bureaucratic personnel and setting of government policy in their hometowns, exploited
the dynamic tensions within the orthodox Mandate of Heaven ideology to claim a legiti-
mate political voice through one ubiquitous yet understudied local institution, the pre-
mortem shrine. Meant to express gratitude to good magistrates and prefects moving on
to other positions, the shrines were suspect as flattering an official in hopes of return
favors. To forestall accusations of such corrupt gentry networking, steles for living
shrines included or invented the voices of local commoners. Whether this meant that commoners living under the reality of autocracy and class oppression could actually affect personnel and policy or not, erecting such steles as permanent features in the landscape did legitimate commoners’ political participation within the same discourse that justified imperial rule and the dominance of educated men.
Interviews by Sarah Schneewind
Teaching Resources by Sarah Schneewind
Unpublished Talks by Sarah Schneewind
technique and object of technique, practitioner and client, purpose and output, guilty knowledge, dirty work, license and mandate, and code and policy, and applies them to Bian’s treatment of the occupations of physician, pharmacist, scholar-official, and merchant—and the interactions between them.
bureaucratic personnel and setting of government policy in their hometowns, exploited
the dynamic tensions within the orthodox Mandate of Heaven ideology to claim a legiti-
mate political voice through one ubiquitous yet understudied local institution, the pre-
mortem shrine. Meant to express gratitude to good magistrates and prefects moving on
to other positions, the shrines were suspect as flattering an official in hopes of return
favors. To forestall accusations of such corrupt gentry networking, steles for living
shrines included or invented the voices of local commoners. Whether this meant that commoners living under the reality of autocracy and class oppression could actually affect personnel and policy or not, erecting such steles as permanent features in the landscape did legitimate commoners’ political participation within the same discourse that justified imperial rule and the dominance of educated men.