The term refers to the entrusting of the poet’s subjective understanding or sentiments to imagery in poetic works. It can also stir responsive appreciation of the reader. Ji (寄) means having a specific thought or individual feelings, and tuo (托) means giving expression to such thought or feelings through the channel of an object. It is a literary term first used by a group of ci (词 lyric)poets from Changzhou during the Qing Dynasty. Zhang Huiyan (1761-1802) stressed that lyric writing should follow the tradition of analogies, associations and allegories in The Book of Songs. Zhou Ji (1781-1839) further suggested that an aspiring poet should entrust his thought to imagery in order to raise the artistic appeal of his work and stimulate the imagination of the reader. After having established himself, however, the poet should not be bound by the technique of entrusting to imagery; rather, his words and sentiments should blend seamlessly. This view emphasized the primacy of nature of literature as opposed to the primacy of concept and provided a new guidance for literary creation at the time.
The term means the use of analogy, association, and inner sustenance in writing a poem to give implicit expression to one’s sentiments, thus enabling the poem to convey a subtle message. The term was first used by the Tang dynasty poet Chen Zi’ang(659-700). Xing (兴) means the development of inner feelings invoked by external objects, and ji (寄) means finding sustenance in them. Later it was extended to mean that poetry should be written to convey a message of praise or satire. The term carried on the pre-Qin poetical tradition of creating inspiration by writing about a subject and stressed that while depicting sentiments in poetry, the poet should find sustenance in it. The term represented an important development of the theory of analogy and association. It played a major role in ensuring that poets in the prime of the Tang Dynasty broke away from the poetic style of the Qi and Liang of the Southern Dynasties, which pursued ornate language instead of inner sustenance, thus enabling Tang poetry to develop in a healthy way.
The term means likening certain characteristics of things in nature, including plants and animals, to human virtues. When extended to the domain of literary appreciation, it generally involves likening desirable objects to a noble personality. To perceive a natural phenomenon as a reflection or symbol of human characteristics is typical of the Confucian School, which takes aesthetic quality as a moral standard for people as well as literature and arts. Likening humans to nature implies that appreciation of nature is actually appreciation of humanity itself, particularly its moral character. It later became a technique employed in rhetoric and poetry.