|dc.description.abstract||The thesis attempts to deal with research orientations and achievements in previous studies of Ding Yaokang (丁耀亢1599-1669) because there are still many gaps left to be inquired in this field. Generally speaking, researches so far have focused on Ding’s “Re-orienting Jing Ping Mei”(Xu Jin Ping Mei 續金瓶梅) or his play scripts, or, at most, the authorship of “The Story of a Marital Fate to Awaken the World ”(Xingshi yinyuan zhuan 醒世姻緣傳). On the contrary, there are seldom discussions referring to his poems and other essays. However, if we do not put the influence of dynastic change into account in the research of Ding Yaokang, the whole picture may not be illustrated even if we tried hard to understand more about him.
Therefore, in the present study I try to re-read “The Heaven History”(Tian Shi 天史) to probe into the ideas of absence of the life, thought, and creation in researches of Ding in the late Ming period. On the other hand, I also attempt to re-read “A Brief Record of Evading Calamity”(Chu Jie Ji Lue出劫記略) to examine Ding’s true intention of inserting the history of his personal life and family into his writing of the memory of dynastic change. Furthermore, I would like to re-interpret Xu Jin Ping Mei續金瓶梅and include it in Ding’s literary works, and compare the differences between his memory writing and editing strategy before and after dynastic change with the supplement of Ding’s personal history. Therefore, I am allowed to observe the relations of dynastic change, Ding’s memory, and Ding’s writings.
With the comparison of Tian Shi天史, Chu Jie Ji Lue出劫記略, and, of course, Xu Jin Ping Mei續金瓶梅, we will recognize that Ding Yaokang did not only employed his historical consciousness originated from his interpretation of historical transformation to every dynastic change, but also made good use of different forms of literary writing. Meanwhile, Ding wrote and edited his personal and family history and weaved them into different forms of literary works such as Drama, Fiction, Reminiscences etc., and proceeded a series of writing related to his self-awareness, or to say his self-memory and autobiographical writing. The said process is what I called Ding’s transformation of compilation in his historical writing of dynastic change and self-memorizing.