Revise essay. east asia and gender essay

P r i m a r y S o u r c e D o c u m e n t w i t h Q u e s t i o n s ( D B Q s )

P R E F A C E T O M O D E L S F O R T H E I N N E R Q U A R T E R S 
 B y L ü K u n 
 I n t r o d u c t i o n Lü Kun (1536-1618), a scholar-official of the Ming dynasty, wrote on education from a number of perspectives. The following document on the education of women is an example. D o c u m e n t E x c e r p t s w i t h Q u e s t i o n s (Longer selection follows this section) From Sources of Chinese Tradition, compiled by Wm. Theodore de Bary and Irene Bloom, 2nd ed., vol. 1 (New York: Columbia University Press, 1999), 897-898. © 1999 Columbia University Press. Reproduced with the permission of the publisher. All rights reserved.

Preface
to
Models
for
the
Inner
Quarters
 By
Lü
Kun



 The
early
kings
valued
the
instruction
of
women.
Therefore
women
had
female
teachers,
who
 would
explicate
the
sayings
of
old
and
cite
examples
from
ancient
worthies
so
that
[the
women]
 would
carefully
adhere
to
the
principle
of
“thrice
obeying
(sancong)
[i.e.,
to
obey
one’s
father
 when
young,
one’s
husband
when
married,
and
one’s
son
when
old]
and
to
revere
the
four
 virtues
[i.e.,
proper
behavior,
speech,
demeanor,
and
employment]
so
as
to
bring
glory
on
their
 husbands
and
not
bring
down
shame
on
their
parents.
With
the
decline
of
education
today,
 women
in
the
inner
quarters
have
really
ceased
to
be
governed
by
rites
and
laws.
…
 
 …
Alas,
[moral
sentiments
of]
filiality,
prudence,
chastity,
and
martyrdom
[in
choosing
death
 over
remarrying]
are
inherent
in
one’s
Heaven‑given
nature.
To
have
a
fine
reputation
that
lasts
 for
generations,
one
need
not
be
literate,
but
it
is
rare
that
someone
who
learns
to
recite
orally
 [accounts
about]
those
with
fine
lasting
reputations,
fails
to
follow
their
good
example.
 
 Q u e s t i o n s :

1. As you read these lines, what do you conclude are the author’s thoughts on the purpose of female education?

2. Are the purposes of female education as indicated here fundamentally different from the purposes of the education of males at the same time?

P r i m a r y S o u r c e D o c u m e n t , w i t h Q u e s t i o n s ( D B Q ) o n P R E F A C E T O M O D E L S F O R T H E I N N E R Q U A R T E R S , B Y L Ü K U N

A s i a f o r E d u c a t o r s | C o l u m b i a U n i v e r s i t y | h t t p : / / a f e . e a s i a . c o l u m b i a . e d u P a g e 2 o f 2

L o n g e r S e l e c t i o n From Sources of Chinese Tradition, compiled by Wm. Theodore de Bary and Irene Bloom, 2nd ed., vol. 1 (New York: Columbia University Press, 1999), 897-898. © 1999 Columbia University Press. Reproduced with the permission of the publisher. All rights reserved.

Preface
to
Models
for
the
Inner
Quarters
 By
Lü
Kun



 The
early
kings
valued
the
instruction
of
women.
Therefore
women
had
female
teachers,
who
 would
explicate
the
sayings
of
old
and
cite
examples
from
ancient
worthies
so
that
[the
women]
 would
carefully
adhere
to
the
principle
of
“thrice
obeying”
(sancong)
[i.e.,
to
obey
one’s
father
 when
young,
one’s
husband
when
married,
and
one’s
son
when
old]
and
to
revere
the
four
 virtues
[i.e.,
proper
behavior,
speech,
demeanor,
and
employment]
so
as
to
bring
glory
on
their
 husbands
and
not
bring
down
shame
on
their
parents.
With
the
decline
of
education
today,
 women
in
the
inner
quarters
have
really
ceased
to
be
governed
by
rites
and
laws.
Those
born
in
 villages
are
accustomed
to
hearing
coarse
words
and
those
[born]
in
rich
households
have
loose,
 proud,
and
extravagant
natures.
Their
heads
are
covered
with
gold
and
pearls
and
their
entire
 bodies
with
fine
silks.
They
affect
lightheartedness
in
behavior
and
cleverness
in
speech,
but
 they
mouth
no
beneficial
words
and
perform
no
good
deeds.
Their
parents
and
sisters‑in‑law
 will
not
be
able
to
pass
on
reputations
for
worthiness
or
filiality,
and
neighbors
and
relatives
 will
hear
only
of
their
obstinacy
—
all
because
they
are
uneducated.
 
 At
the
high
end
are
those
[women]
who
wield
their
writing
brushes
and
aspire
to
[develop]
 their
talents
in
sao
poetry
so
as
to
brag
that
they
are
superb
scholars.
At
the
low
end
are
those
 who
strum
vulgar
[tunes]
on
their
stringed
instruments
and
sing
lascivious
words,
almost
like
 prostitutes
—
all
because
of
the
spread
of
depraved
instruction.
If
in
its
myriad
forms,
education
 for
the
women’s
quarters
is
like
this,
then
how
might
the
governance
of
the
inner
[quarters]
be
 rectified?
 
 Various
 books
 for
 the
 instruction
 of
 women
 have
 been
 prepared
 by
 the
 ancients.
 But
 being
 numerous,
they
are
difficult
to
master;
being
abstruse,
they
are
difficult
to
understand;
being
 diverse,
their
quality
cannot
be
clearly
differentiated;
and
being
dull
and
flavorless,
they
cannot
 move
 others
 to
 feel
 awe.
 …
 Alas,
 [moral
 sentiments
 of]
 filiality,
 prudence,
 chastity,
 and
 martyrdom
[in
choosing
death
over
remarrying]
are
inherent
in
one’s
Heaven‑given
nature.
To
 have
 a
 fine
 reputation
 that
 lasts
 for
 generations,
 one
 need
 not
 be
 literate,
 but
 it
 is
 rare
 that
 someone
who
learns
to
recite
orally
[accounts
about]
those
with
fine
lasting
reputations,
fails
to
 follow
their
good
example.