The character of the scholarly patronage community of Jixia in the Warring States polity of Qi has been hotly debated. Was it indeed an “academy,” as it has been retrospectively dubbed? What kind of activities did resident scholars engage in? What teachings did they propound, what writings did they compose? Following the lead of research by Nathan Sivin and Andrew S. Meyer, the present article does not treat Jixia as an academy proper, but assumes that it was a patronage community (...) sponsored by the Tian/Chen clan. Rather than indulge in more speculations about institutional arrangements and the activities of specific scholars, however, it is argued that intertextual relationships are more likely to shed light on the intellectual concerns of scholars at Jixia. To demonstrate the viability of such an approach, this article analyzes dialogues between King Xuan of Qi and Master Meng in the book Mengzi, demonstrating that they can be divided into hostile and supportive ones, the latter propounding the principle of “sharing pleasures.” Dialogues included in other compilations that advocate the same principle are then shown to be almost invariably associated with Jixia scholars. The notion of sharing pleasures, it is finally argued, was part of a wider political debate on princely wastefulness that was characteristic of Qi and is likewise reflected in such compilations as Guanzi, Yanzi chunqiu, and Liu tao. (shrink)

This article investigates textual representations of the Confucius figure outside the philosophical mainstream, in writings such as apocrypha (chenwei), records of the strange (zhiguai), and popular narratives from Dunhuang. It argues that Confucius's predictive capacities and his comprehensive knowledge of natural and supernatural phenomena played an important and hitherto neglected role in early imperial times. Simultaneously, a sense of close familiarity with the Confucius figure gave rise to various playful depictions which transcended any clear intellectual distinctions between “Confucians” and “anti‐Confucians” (...) and which appropriated initially serious tropes and motifs for ludic purposes. (shrink)