Af alle Mao Qiling's malerier er Lone fisherman on a boat (701) det mest berømte. Blandt de 1 værker af Mao Qiling i vores katalog er disse 1 de mest fejrede, hver vist med sin dato, sit museum og sin historie.
Rangordnet efter vores popularitetsscore, som kombinerer søgninger, besøg og ordrer for hvert værk. Opdateret november 2026. Hvert maleri på denne side kan bestilles som en håndmalet oliereproduktion på lærred, eller som et kunsttryk i den størrelse, du vælger.
A solitary figure stands at the prow of a small boat, leaning into the rhythm of the water. One hand grips the edge while the other pulls the oar, a steady motion against the current. The man is focused, his eyes fixed on the task of navigation. Around him, the world is composed of mist and mountain. Birds drift through the pale sky, some suspended in flight, others resting upon…
Lone fisherman on a boat (701)
1 værker af Mao Qiling er i vores katalog.
Ja. Hvert maleri på denne side kan bestilles fra sin egen side som en håndmalet oliereproduktion eller som et kunsttryk i den størrelse, du vælger.
Mao Qiling (毛奇龄, 1623-1716), a figure largely obscured by the grand narratives of the early Qing dynasty, emerges as a compelling study in intellectual resistance and scholarly devotion. Born in Xiaoshan, Zhejiang province, Mao’s life unfolded during a period of profound political upheaval – the collapse of the Ming Dynasty in 1644 and the subsequent rise of the Manchus to power. Rather than aligning himself with the new regime, he steadfastly refused service, choosing instead a path of quiet scholarship and critical inquiry. This decision, coupled with his later challenge to established Confucian orthodoxy, cemented his reputation as a dissenting voice within the intellectual landscape of his time.
Mao’s early life was marked by a dedication to learning, earning him a licentiate at just fifteen years old. He initially participated in local resistance against the Manchu forces, adopting a new name and living a nomadic existence in the lower Yangtze region – a period shrouded in some mystery but indicative of his commitment to principle. This experience undoubtedly shaped his worldview, fostering an independent spirit and a skepticism towards authority. His subsequent involvement in the metropolitan examination of 1679, facilitated by connections with prominent scholars like Yan Ruoqu and Shi Guizhang, marked a turning point, granting him access to official positions within the Hanlin Academy – the imperial institution for scholarship and administration.
Within the walls of the Hanlin Academy, Mao Qiling’s intellectual pursuits spanned an impressive breadth. He was a compiler of significant works on Confucian classics, meticulously examining their texts and challenging conventional interpretations. His expertise extended to phonetics, music theory, historical analysis, and geographical studies – reflecting a genuine thirst for knowledge and a desire to understand the world through multiple lenses. Notably, Mao’s work focused heavily on the intricacies of language and its relationship to meaning, a cornerstone of his later philosophical disagreements.
Perhaps most significantly, Mao Qiling dedicated considerable effort to analyzing the historical texts themselves. He meticulously scrutinized ancient documents, seeking to uncover their origins and expose potential forgeries. His most famous challenge involved confronting Yan Ruoju’s controversial claim that certain chapters of the *Book of Documents* – one of the Five Classics considered foundational to Confucian learning – were fabricated during the Han Dynasty. Mao's detailed critique, presented in the *Shang shu guangting fu*, remains a testament to his rigorous scholarship and unwavering commitment to historical accuracy.
Mao Qiling’s most enduring legacy lies in his vehement opposition to the orthodox commentaries on the Confucian classics by Song-dynasty Neo-Confucians, particularly Zhu Xi. Zhu Xi's interpretations, which dominated intellectual discourse for centuries, were viewed by Mao as fundamentally flawed and lacking a coherent understanding of Confucius’ core principles. He argued that Zhu Xi’s approach – often described as “going to all matters” (*zhi shi* 至事) in an attempt to grasp the *li* (principle) – missed the crucial connection between words and deeds, a concept Mao believed was central to Confucian thought.
Mao's critique extended beyond Zhu Xi’s specific interpretations. He questioned the association of early nonary cosmographic schemes with the Luoshu (a star chart), arguing that it lacked a grounding in practical application and genuine understanding. This stance positioned him as an iconoclast, challenging established traditions and advocating for a more nuanced and critical approach to classical scholarship. His writings, compiled into the eighty-volume *Collected Works of Xihe*, stand as a powerful testament to his intellectual independence and unwavering commitment to his own convictions.
Following Mao Qiling’s death in 1716, his works were collected and published, ensuring their survival and eventual rediscovery. His “Xihe” pseudonym – a popular choice reflecting his scholarly pursuits – became synonymous with his intellectual legacy. Today, Mao Qiling is recognized as a significant figure in Chinese intellectual history, not for grand political achievements but for his courageous defense of independent thought and his profound engagement with the classics. His life serves as an inspiring example of how scholarship can be a form of resistance, challenging established norms and preserving critical inquiry.
His works continue to offer unique insights into the complexities of Confucianism and the challenges faced by scholars navigating periods of political transition. Exploring Mao Qiling’s writings provides a valuable window into the intellectual debates that shaped early Qing China and reveals a scholar who, despite remaining largely outside the corridors of power, profoundly influenced the course of Chinese thought.
