Volume 8 Issue 3
Oct.  2025
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Judith T. Zeitlin. From the Natural to the Instrumental: Chinese Theories of the Sounding Voice before the Modern Era[J]. International Comparative Literature, 2025, 8(3): 5-25. doi: 10.19857/j.cnki.ICL.20258301
Citation: Judith T. Zeitlin. From the Natural to the Instrumental: Chinese Theories of the Sounding Voice before the Modern Era[J]. International Comparative Literature, 2025, 8(3): 5-25. doi: 10.19857/j.cnki.ICL.20258301

From the Natural to the Instrumental: Chinese Theories of the Sounding Voice before the Modern Era

doi: 10.19857/j.cnki.ICL.20258301
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  • Author Bio:

    Judith T. Zeitlin is a professor at the Department of East Asian Languages and Civilizations(EALC), University of Chicago. Her areas of interest are literature in the Ming and Qing dynasties, drama and visual culture.

  • Received Date: 2025-01-01
  • Accepted Date: 2025-04-25
  • The default maneuver in Chinese traditional writings, I argue, is to situate the human voice on a continuum with other sounds, rather than isolating it as a categorically separate phenomenon in its own right. My strategy in this chapter, therefore, is to trace the emergence of different models of the voice over time. There are two diametrically opposed approaches to the voice in canonical writings from early China(fifth century BCE to first century CE): an expressive model found in Confucian statements on music and poetry and a physiological model found in the volume on acupuncture in The Yellow Emperor’s Inner Canon(黄帝内经). I then locate a major turning point in court literature of the Six Dynasties(third to fifth centuries CE), where a model of voice as a natural musical instrument is developed in several interesting directions, including the carnal voice, voice beyond language and voice as inherently musical. A Pedagogical Method for the Operatic Voice (乐府传声)by the Qing dynasty physician Xu Dachun advocates a modern, technical approach to training the voice as an idealized vehicle for repairing a fatal rupture between the musics of the past and present. In Xu’s view of opera, only two things are fixed and unchangeable: not melodies and rhythms, but the system of keys and modes and the need for mouthing methods. Only the soundproducing voice can bring the human microcosm into harmony with the order of the cosmos and human governance in harmony with the teachings of the sage-kings. And not just this. Only the trained operatic voice can realize this potentiality by perfecting the sounding instrument that all human beings innately possess.
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