The sexual body techniques of early and medieval China are treated heuristically to form a sexual scenario for non-same-sex partners that is discussed in (1) textual sources dating from approximately 200 BCE to 1000 CE. These texts were transmitted and reformulated throughout this period as part of the wider sexual knowledge culture of imperial China (Wells and Yao Ping 2015; Yao Ping 2018). Minimal referential series of short extracts taken from such primary sources will be presented in a historical order to illustrate some fairly consistent basic ideas, concepts, theories and practical advice documented therein.This concise review discusses (2) general aspects of the sexual scenario of early and medieval China in which gender-specifc roles during the sexual encounter must be emphasised. As 'essence' is considered to be the most precious generative fuid in the human body, men are advised to (3) deal with male essence as a scarce good, and thus learn to avoid emission and ejaculation during a sexual encounter. In stark contrast to this male preoccupation with containment, women are thought to be a superior source of nourishment. (4) Repeated female ejaculation provides the 'female essence' that can be absorbed by the man. (5) Performing a sexual encounter means mutual stimulation to this end during foreplay and onset phase, followed by a series of penetrative 'advances' with 'intermissions', and culminating in a 'grand fnale'. Textual sources to a sexual knowledge culture, 200 BCE to 1000 CETangible textual evidence for sexual body techniques comes early in China -about fve hundred years before the Indian Kāmasūtra, which is considered to date from circa 300 CE
Early and medieval Chinese texts on sexual body techniques frame sexual pleasure in a gendered way. The texts display a psychodynamic scenario for sexual encounters between men and women wherein the woman is staged in her full potency, as emitting fluids and ejaculating, as experiencing uncontrolled muscular spasms and having immense pleasure (kuài TA:) during the enfolding events. Male ejaculation is seen as a short-time pleasure (zàn kuài W'K); it is considered better to avoid it, and instead attempt to stay in an intermediate state of bliss, and eventually to experience illumination, by way of controlled counter-measures and by being fully focused to female bodily signs, to which the male partner should be prepared to react adequately.
applying Marxist philosophy to Chinese conditions did not entail the abandonment of Marxism's universality.As with earlier volumes in the Mao's Road to Power series, Volume VI is a handsomely presented volume, containing an informative introduction written by Stuart Schram, and numerous annotations that help contextualize the very large number of documents and provide comparisons with later official editions of them. The availability in English of all the Mao texts from 1937-8 will hopefully rekindle a re-evaluation of Mao's commitment to and understanding of Marxist philosophy and theory, for here is abundant evidence that he took seriously the study of this complex area. Similarly, his political and military writings reveal an astute grasp of the complexities of the Chinese revolution and anti-Japanese War that gives the lie to recent rather derogatory accounts of Mao's organizational abilities and contribution to the war effort. This outstanding volume of Mao's writings will be an essential resource for those interested in the history of Mao and the CCP during a vital phase of the Chinese revolution and the anti-Japanese War.
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