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Since the 1960s, the cognitivist/ hermeneutic dimension has become increasingly obtrusive in the realm of comparaive literature, causing the focus of attention to shift for the internal structure of works or text as objective being to the “reader” who embodies the reading convetion. However, exegetic subjectivity has been dilating incessantly. Researchers of comparative literature/culture invariably preset a third term (tertium comparationis), which turns out to be a hideout for racio-centrism or apriori subject hovering over Chinese and westeen literature, and it also legitimatizes the researcher’s individualistic subjectivity. The diagnosis (treatment) of exegetic subjectivity can be approached from different aspects.0ur returning to structure in revolt against the monistic arbitrariness of classical structuralist criticism is specially significant for Chinese comparatists who have never undergone the baptismd structuralism．
Since the 1960s, the cognitivist / hermeneutic dimension has become increasingly obtrusive in the realm of comparaive literature, causing the focus of attention to shift for the internal structure of works or text as objective being to the “reader” who embodies the reading convetion However, exegetic subjectivity has been dilating incessantly. Researchers of comparative literature / culture invariably preset a third term (tertium comparationis), which turns out to be a hideout for racio-centrism or apriori subject hovering over Chinese and westeen literature, and it also the diagnosis (treatment) of exegetic subjectivity can be approached from different aspects.0ur returning to structure in revolt against the monistic arbitrariness of classical structuralist criticism is specially significant for Chinese comparatists who have never undergone the baptismd structuralism.