Tsubouchi+and+Futabatei

Tsubouchi+and+Futabatei - Futabatei Shimei-1864-1901...

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Futabatei Shimei—1864-1901 “ ( 7 --Ukigumo (Drifting Cloud)—1886-1888 u Tsubouchi Shōyō—1859-1935 “ ( -- Shōsetsu shinzui (Essence of the Novel)—1885-1886 u u -- Tōsei shosei katagi (The Tenor of Today’s Students) --1886-87 “ ( 7
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Sh ōsetsu Shinzui --constructs literary history as linear --constructs literary history as universal --major arguments --repudiates gesaku U --repudiates kanzen chōaku U (encourage virtue, vanquish vice) --advocates fiction based on examination of actual experience --choice of gazoku setchūtai as language (combination of the elegant and the vernacular)
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In the countries of the West mature men, even those with reputations as scholars, all eagerly read fiction and seek pleasure from it. It has been the custom in our country from ancient times, however, to consider the novel to be a mere plaything. The authors have resigned themselves to this situation and no one has attempted to improve the novel and make it into an art that could satisfy mature men and scholars. For this reason, to compare the novels and romances of our country with those of the West is like comparing the ukiyoe print by a craftsman of the Utagawa family with a painting by a Kanō master. The print is not necessarily clumsy, but it lacks nobility and refinement, and being unable to satisfy the man of artistic tastes, it has served merely to afford pleasure to children and women. Tsubouchi Shōyō, Shōsetsu Shinzui
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The artistic novel is of a completely different nature from the didactic novel. Its aim is solely to picture the state of the world. In constructing characters and in building the plot, it makes manifest this aim. It simply brings to life these imaginary characters in their unreal world. In doing so, it attempts to approach the truth. Tsubouchi Shōyō, Shōsetsu shinzui , 1885-6
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Ukigumo as experimental novel --creating a “language” for the novel --an early attempt to write in genbun itchi --working with new concepts of human identity --equality --individualism -- constructing new conventions for representation --depicting new Meiji identities --class --gender
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man. This means that when men are born from heaven they are all equal. There is no innate distinction between high and low. It means that men can freely and independently use the myriad things of the world to satisfy their daily needs through the labors of their own bodies and minds, and that, as long as they do not infringe upon the rights of others, may pass their days in happiness. Nevertheless, as we broadly survey the human scene, there are the wise and the stupid, the rich and the poor, the noble and the lowly, whose conditions seem to differ as greatly as the clouds and the mud. The reason is clear. In the Jitsugyō we read that if a man does not learn he will be ignorant, and that a man who is ignorant is stupid. Therefore the distinction between wise and stupid comes down to a matter of education. Fukuzawa Yukichi,
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This note was uploaded on 04/10/2008 for the course ASIAN 302 taught by Professor Ito during the Spring '08 term at University of Michigan.

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Tsubouchi+and+Futabatei - Futabatei Shimei-1864-1901...

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