Page 240 - Jindezhen Porcelain Production of the 19th C. by Ellen Huang, Univ. San Diego 2008
P. 240

223



                       Doubei tang ji 鬬 ؎ੀা (Record of Collecting Wine Cups), he stressed the


                       meaninglessness of attaining self-centered goals. The essay encapsulates his meticulous

                       collection of porcelain cups and the tender care with which he examined each one and its


                       history.  He “constructed a tang [room or hall], in order to chu ஈ [place] vessels there.


                       Outside the room, on a bamboo strip, [he] carved a name given to the room: ‘doubei ৸


                       ؎’ to commemorate a year’s worth of successful harvest in a place of rest.”  Despite the


                       comprehensiveness and exquisite quality of his entire porcelain collection, Chen had no

                       desire to use his expertise or porcelain acquisitions for self affirmation at the cost of


                       social division.   He rejected the competition and selfish ambition that emerged from

                       pride and arrogance. At the end of his essay, he concluded,


                                      there were those who said my worldly success stemmed
                                     from my own insight.  What have I pursued and not
                                     achieved? However, to imitate those immersed in [personal]
                                     achievement and for the sole sake of competing like those
                                     scholars and laborers over the superior or inferior qualities
                                     of each ou [drink vessel] and wan [bowl], is this not an
                                     absolute delusion?”  A human’s life seeks joy and that’s it.
                                     Even if you have a reputation and fame, after you die, you
                                     are alone, lonely and forgotten by the world.  I, as an old
                                                                                            79
                                     man, would not like to exchange the former for the latter.

                       In setting up such a contrast, Chen seemed to be inscribing intellectual value into

                       collecting antiques and objects and drew attention away from the derision of leisure to

                                                        80
                       which it was previously attributed.   Moreover, he establishes the lack of social morality

                       in egocentric behavior.  In his conception, aesthetic collection still brings about joy but

                       more important is the connoisseur who does not seek self-elevation.  In conjunction with


                       his desire to develop substantive connoisseurship over monetary profit as expressed in

                       Tao Ya, Chen’s appreciation for the revealed collections of the Qing emperor that had
   235   236   237   238   239   240   241   242   243   244   245