The term refers to charm inherent in an inspiration, or charm created when the object or scene depicted in a poem is appreciated. It is a type of aesthetic enjoyment contained in a poem which is gained through the reader’s act of appreciation. In Canglang’s Criticism of Poetry, Yan Yu(?-1264), a poetry critic of the Southern Song Dynasty, voiced his love for poetry’s emotional charm and argued against direct expression of an idea in poetry. He stressed the need to enable readers to gain insight and satisfaction in a natural way through personal reflection and contemplation. This term later became an important criterion for evaluating poetry, exerting a strong influence on the poetry theories of the Ming and Qing dynasties.
This term refers to the state of mind in which external things evoke one’s inner feelings, thus creating aesthetic appreciation. As an aesthetic term, evocation means both stimulation and association. In artistic appreciation, Confucius(551-479 BC) used evocation to refer to the psychological effect and educational function of reading poetry, and it was not meant to be a literary term only. In artistic creation, evocation means association, which is among the six poetic forms, namely, ballads, narratives, analogies, association, court hymns, and eulogy, as described in The Book of Songs. The first three refer to the content and subtypes of classic Chinese poetry, whereas the latter three elements are creative means employed by The Book of Songs. Evocation is defined by the use of similar or relevant things to create a metaphor which, by virtue of imagination and association, conveys a message through imagery and highlights the nuances of poetry. Evocation arouses one’s imagination through reading a poem, making such experience an enjoyable one. It is a rhetorical means frequently used in classical Chinese poetry. At first, evocation was closely linked to analogy. Its implication and aesthetic properties started to grow independently in the Wei, Jin and Southern and Northern Dynasties period, and finally became a poetic term different from analogy and association. Evocation focuses on the impact of external things on one’s emotions.
Qu is the aspirations, emotions, and interests expressed in the work of a writer or artist. His pursuit of qu determines his unique perception and comprehension of nature and life. It also determines what theme he chooses for his work and how he gives expression to it. Qu is invisible but manifests its value and appeal through aesthetic appreciation.
Inspiring imagery is an artistic achievement of profound literary significance and with great aesthetic taste, obtained through the perfect blending of an author’s feelings with an objective situation or scenery. Xing (兴) is an impromptu inspiration of the author, and xiang (象) a material object he borrows from the external world in his writing. Tang-dynasty poetry critic Yin Fan first used the term “inspiring imagery” in his “Preface to A Collection of Poems by Distinguished Poets” in commenting on the works of poets in the golden period of the Tang Dynasty. It later became a standard for assessing the merit of a poetic work.
The term refers to the meaning implicit in an inspiration, or meaning and charm generated when poetic emotion encounters an external object or scene. It is an artistic image an author creates when appreciating the beauty and charm intrinsic in an object or scene. According to this term, an author should incorporate his sentiments and thoughts into the object or scene depicted to convey them through artistic images and aesthetic appreciation. This will spark the reader’s imagination and thus enable him to gain a deeper appreciation of a poem.
This term refers to the philosophical substance of a work as well as its literary appeal conveyed to readers through its artistic image. In other words, it means the philosophical insights and aesthetic engagement that readers acquire through the process of appreciatively reading classic literary works. For example, poets of the Wei, Jin, or Southern and Northern dynasties were fond of entertaining abstruse schools of philosophy in their poems, while Song-dynasty poets often used poetry to comment on the society of their time. Both practices were treated as faults by some critics of later times. Some later critics even maintained that philosophical content should never figure into a poem apart from artistic images. Instead they insisted that the substantial content of the poem should be conveyed only by means of artistic images so that it could be grasped by readers through their appreciation of the work’s artistic features, thus the term “substance through artistic appeal.” Li (理) in this phrase refers to insights derived from the experience of life rather than bookish knowledge and learning. It is not something that can be acquired or expressed through logical argument. Qu (趣) refers to the aesthetic delight readers obtain when they acquire insight into life through reading classic literary works. This concept turns the dispute over whether poems could present logical arguments into a theory of the integration of reason and taste in poetic writing. It helps critics appreciate dialectically those literary works that contain both logic and insight.
This term refers to an effect that allows lasting satisfaction and rewarding in poetry appreciation, which is a particular sense of beauty offered by poetry. In the Southern Dynasties, poetry critic Zhong Rong (?-518?)proposed in “The Critique of Poetry” that in writing five-character-per-line poems, one should pay special attention to the combination of form and content, so that readers could enjoy a poem with inexhaustible delight. Later, nuanced flavor also came to refer to a kind of taste in literary and artistic creation.