Translating China
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The Old Master
INTRODUCTION Four main characteristics distinguish this book from other translations of Laozi. First, the base of my translation is the oldest existing edition of Laozi. It was excavated in 1973 from a tomb located in Mawangdui, the city of Changsha, Hunan Province of China, and is usually referred to as Text A of the Mawangdui Laozi because it is the older of the two texts of Laozi unearthed from it.1 Two facts prove that the text was written before 202 bce, when the first emperor of the Han dynasty began to rule over the entire China: it does not follow the naming taboo of the Han dynasty;2 its handwriting style is close to the seal script that was prevalent in the Qin dynasty (221–206 bce). Second, I have incorporated the recent archaeological discovery of Laozi-related documents, disentombed in 1993 in Jishan District’s tomb complex in the village of Guodian, near the city of Jingmen, Hubei Province of China. These documents include three bundles of bamboo slips written in the Chu script and contain passages related to the extant Laozi.3 Third, I have made extensive use of old commentaries on Laozi to provide the most comprehensive interpretations possible of each passage. Finally, I have examined myriad Chinese classic texts that are closely associated with the formation of Laozi, such as Zhuangzi, Lüshi Chunqiu (Spring and Autumn Annals of Mr. Lü), Han Feizi, and Huainanzi, to understand the intellectual and historical context of Laozi’s ideas. In addition to these characteristics, this book introduces several new interpretations of Laozi. -
Silk Road Fashion, China. the City and a Gate, the Pass and a Road – Four Components That Make Luoyang the Capital of the Silk Roads Between 1St and 7Th Century AD
https://publications.dainst.org iDAI.publications ELEKTRONISCHE PUBLIKATIONEN DES DEUTSCHEN ARCHÄOLOGISCHEN INSTITUTS Dies ist ein digitaler Sonderdruck des Beitrags / This is a digital offprint of the article Patrick Wertmann Silk Road Fashion, China. The City and a Gate, the Pass and a Road – Four components that make Luoyang the capital of the Silk Roads between 1st and 7th century AD. The year 2018 aus / from e-Forschungsberichte Ausgabe / Issue Seite / Page 19–37 https://publications.dainst.org/journals/efb/2178/6591 • urn:nbn:de:0048-dai-edai-f.2019-0-2178 Verantwortliche Redaktion / Publishing editor Redaktion e-Jahresberichte und e-Forschungsberichte | Deutsches Archäologisches Institut Weitere Informationen unter / For further information see https://publications.dainst.org/journals/efb ISSN der Online-Ausgabe / ISSN of the online edition ISSN der gedruckten Ausgabe / ISSN of the printed edition Redaktion und Satz / Annika Busching ([email protected]) Gestalterisches Konzept: Hawemann & Mosch Länderkarten: © 2017 www.mapbox.com ©2019 Deutsches Archäologisches Institut Deutsches Archäologisches Institut, Zentrale, Podbielskiallee 69–71, 14195 Berlin, Tel: +49 30 187711-0 Email: [email protected] / Web: dainst.org Nutzungsbedingungen: Die e-Forschungsberichte 2019-0 des Deutschen Archäologischen Instituts stehen unter der Creative-Commons-Lizenz Namensnennung – Nicht kommerziell – Keine Bearbeitungen 4.0 International. Um eine Kopie dieser Lizenz zu sehen, besuchen Sie bitte http://creativecommons.org/licenses/by-nc-nd/4.0/ -
Official Colours of Chinese Regimes: a Panchronic Philological Study with Historical Accounts of China
TRAMES, 2012, 16(66/61), 3, 237–285 OFFICIAL COLOURS OF CHINESE REGIMES: A PANCHRONIC PHILOLOGICAL STUDY WITH HISTORICAL ACCOUNTS OF CHINA Jingyi Gao Institute of the Estonian Language, University of Tartu, and Tallinn University Abstract. The paper reports a panchronic philological study on the official colours of Chinese regimes. The historical accounts of the Chinese regimes are introduced. The official colours are summarised with philological references of archaic texts. Remarkably, it has been suggested that the official colours of the most ancient regimes should be the three primitive colours: (1) white-yellow, (2) black-grue yellow, and (3) red-yellow, instead of the simple colours. There were inconsistent historical records on the official colours of the most ancient regimes because the composite colour categories had been split. It has solved the historical problem with the linguistic theory of composite colour categories. Besides, it is concluded how the official colours were determined: At first, the official colour might be naturally determined according to the substance of the ruling population. There might be three groups of people in the Far East. (1) The developed hunter gatherers with livestock preferred the white-yellow colour of milk. (2) The farmers preferred the red-yellow colour of sun and fire. (3) The herders preferred the black-grue-yellow colour of water bodies. Later, after the Han-Chinese consolidation, the official colour could be politically determined according to the main property of the five elements in Sino-metaphysics. The red colour has been predominate in China for many reasons. Keywords: colour symbolism, official colours, national colours, five elements, philology, Chinese history, Chinese language, etymology, basic colour terms DOI: 10.3176/tr.2012.3.03 1. -
7070 the E-Pang Palace
7070 The E-pang Palace E-pang Palace was built in Qin dynasty by Emperor Qin Shihuang in Xianyang, Shanxi Province. It was the largest palace ever built by human. It was so large and so magnificent that after many years of construction, it still was not completed. Building the great wall, E-pang Palace and Qin Shihuang’s tomb cost so much labor and human lives that people rose to fight against Qin Shihuang’s regime. Xiang Yu and Liu Bang were two rebel leaders at that time. Liu Bang captured Xianyang — the capital of Qin. Xiang Yu was very angry about this, and he commanded his army to march to Xianyang. Xiang Yu was the bravest and the strongest warrior at that time, and his army was much more than Liu Bang’s. So Liu Bang was frighten and retreated from Xianyang, leaving all treasures in the grand E-pang Palace untouched. When Xiang Yu took Xianyang, he burned E-pang Palce. The fire lasted for more than three months, renouncing the end of Qin dynasty. Several years later, Liu Bang defeated Xiangyu and became the first emperor of Han dynasty. He went back to E-pang Palace but saw only some pillars left. Zhang Liang and Xiao He were Liu Bang’s two most important ministers, so Liu Bang wanted to give them some awards. Liu Bang told them: “You guys can make two rectangular fences in E-pang Palace, then the land inside the fences will belongs to you. But the corners of the rectangles must be the pillars left on the ground, and two fences can’t cross or touch each other.” To simplify the problem, E-pang Palace can be consider as a plane, and pillars can be considered as points on the plane. -
Mirror, Death, and Rhetoric: Reading Later Han Chinese Bronze Artifacts Author(S): Eugene Yuejin Wang Source: the Art Bulletin, Vol
Mirror, Death, and Rhetoric: Reading Later Han Chinese Bronze Artifacts Author(s): Eugene Yuejin Wang Source: The Art Bulletin, Vol. 76, No. 3, (Sep., 1994), pp. 511-534 Published by: College Art Association Stable URL: http://www.jstor.org/stable/3046042 Accessed: 17/04/2008 11:17 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=caa. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We enable the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources. For more information about JSTOR, please contact [email protected]. http://www.jstor.org Mirror, Death, and Rhetoric: Reading Later Han Chinese Bronze Artifacts Eugene Yuejin Wang a 1 Jian (looking/mirror), stages of development of ancient ideograph (adapted from Zhongwendazzdian [Encyclopedic dictionary of the Chinese language], Taipei, 1982, vi, 9853) History as Mirror: Trope and Artifact people. -
The Later Han Empire (25-220CE) & Its Northwestern Frontier
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2012 Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier Wai Kit Wicky Tse University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Asian History Commons, Asian Studies Commons, and the Military History Commons Recommended Citation Tse, Wai Kit Wicky, "Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier" (2012). Publicly Accessible Penn Dissertations. 589. https://repository.upenn.edu/edissertations/589 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/589 For more information, please contact [email protected]. Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier Abstract As a frontier region of the Qin-Han (221BCE-220CE) empire, the northwest was a new territory to the Chinese realm. Until the Later Han (25-220CE) times, some portions of the northwestern region had only been part of imperial soil for one hundred years. Its coalescence into the Chinese empire was a product of long-term expansion and conquest, which arguably defined the egionr 's military nature. Furthermore, in the harsh natural environment of the region, only tough people could survive, and unsurprisingly, the region fostered vigorous warriors. Mixed culture and multi-ethnicity featured prominently in this highly militarized frontier society, which contrasted sharply with the imperial center that promoted unified cultural values and stood in the way of a greater degree of transregional integration. As this project shows, it was the northwesterners who went through a process of political peripheralization during the Later Han times played a harbinger role of the disintegration of the empire and eventually led to the breakdown of the early imperial system in Chinese history. -
The History of the Former Han Dynasty: a Critical Translation with Annotations Translated by Homer Hasenpflug Dubs
Journal of Literature and Art Studies, July 2018, Vol. 8, No. 7, 1051-1057 doi: 10.17265/2159-5836/2018.07.009 D DAVID PUBLISHING The History of the Former Han Dynasty: A Critical Translation with Annotations Translated by Homer Hasenpflug Dubs JIANG Yuan-yuan Jiangsu University, Jiangsu, China Translation is an important medium of cultural communication. It is not a mere transfer of two languages, but the interaction of two cultures. Cultural misreading, which results from cultural discrepancy and translator’s subjectivity, truly reflects where the blockade and conflict in the cultural communication is. Cultural misreading is an objective phenomenon that exists in the entire process of translation. This paper intends to make a comprehensive analysis and discussion on The History of the Former Han Dynasty: a Critical Translation with Annotations translated by Homer Hasenpflug Dubs. As for the reasons of cultural misreading, this paper divides them into three types—language, thinking habit, traditional culture. It is to be hoped that this paper will draw more attention from the translation circle to the phenomena, and make contribution to the development of literary translation. Keywords: The History of the Former Han Dynasty, a critical translation with annotations, translation; cultural misreading 1. Introduction The History of the Former Han Dynasty is, as its own “Introductory Memoir” says, an “encyclopaedia of scholarship” dealing with the Chinese world of the first two centuries B.C (Shryock, 1938, p. 485). It has a broad reflection of the Western Han Dynasty’s political, economical system, cultural, academic thought, national policy and external relations, social life and customs, geography and Changes (Bodde, 1939, p. -
Highlights and Achievements 2008 - 2013
AERES - Wave E: 2013-2014 assessment campaign HIGHLIGHTS AND ACHIEVEMENTS 2008 - 2013 INSTITUT DE PHYSIQUE NUCLÉAIRE UMR8608 APPENDIX 4 UMR 8608 INSTITUT DE PHYSIQUE NUCLÉAIRE D’ORSAY HIGHLIGHTS AND ACHIEVEMENTS 2008-2013 PREFACE ...................................................................................................................................... 5 NUCLEAR STRUCTURE AND DYNAMICS .................................................................................. 9 HADRONIC PHYSICS ................................................................................................................. 53 PHYSICS AND RADIOCHEMISTRY OF NUCLEAR ENERGY................................................... 99 ASTROPHYSICS ....................................................................................................................... 141 THEORETICAL PHYSICS ......................................................................................................... 165 CLUSTERS AND INTERDISCIPLINARY .................................................................................. 209 ACCELERATOR TECHNOLOGY & PHYSICS .......................................................................... 221 INSTRUMENTATION AND COMPUTING DEPARTMENT ....................................................... 251 PLATFORMS IPN ...................................................................................................................... 271 DOSIMETRY ACTIVITIES ........................................................................................................ -
On the Etymology of He 'River' in Chinese
IALP 2019, Shanghai, Nov 15-17, 2019 On the Etymology of he ‘river’ in Chinese Huibin Zhuang Zhanting Bu Institute of Linguistics and Applied Linguistisline School of Foreign Languages Henan University Qingdao University Kaifeng, China Qingdao, China [email protected] [email protected] Abstract—In Chinese he 河 ‘river’ can be used as proper later became the only common noun for river in North names (for the Yellow River), as well as a common word for China. We will start with the argument that he came from rivers in North China. Based on linguistic data, ethnological a certain local aboriginal language, namely, Old Yi. evidence and historical documents, this paper argues against these leading hypotheses and proposes that he originated II. HE AS A COMMON NOUN IN OLD CHINESE from the Old Yi language, entered Chinese through language contact, and replaced shui which was from Old Qiang and Many scholars believe that he was used as a proper later became the only common noun for river in North China. name for the Yellow River first, and later developed into a common noun. For example, Wang [9] proposes Key words—etymology; he ‘river’; shui 水 ‘river’; Old Yi; explicitly that all he’s in ancient documents should be Chinese understood as the Yellow river or its tributaries. We do not agree with this and we would like to argue that he in I. INTRODUCTION Old Chinese could be used as a common noun, too. Evidence is shown below: When it comes to the etymology of Chinese he 河, First, in Shangshu 《尚书·禹贡》(Documents of the abundant literature can be found. -
On the Divination Images of Flowers and Plants in Song Ci
Academic Journal of Humanities & Social Sciences ISSN 2616-5783 Vol.3, Issue 10: 130-135, DOI: 10.25236/AJHSS.2020.031017 On the divination images of flowers and plants in Song Ci Yi Wang1,* 1 College of Liberal Arts, Yangzhou University, Yangzhou 225002, China *Corresponding Author ABSTRACT. Flower divination is a special digital divination method that uses flowers and plants as a medium, and it has become a common cultural image in Song Ci. Flower and grass divination uses the odd and even number of petals and other body parts as hexagrams or double leaves and combined stems as auspicious signs as its test methods. The reason why the image of flower and grass divination can flourish in Song Ci is closely related to the highly developed divination culture and flower trade in the Song Dynasty. It also contains the national consciousness and national experience of number worship and number divination. KEYWORDS: flower divination, digital divination, cultural image, national consciousness 1. Introduction The Song Dynasty was a period of relatively prosperous culture, and divination was an important part of Song Dynasty culture. From the emperor to the ordinary citizens, divination penetrated into their cultural life and became a special sight in the urban life of the Song Dynasty. Take the literati as an example. Since the Jiayou period, "literati and bureaucrats have always used hexagram shadows". Flower and grass divination is a special way of divination. It uses flowers, grass, and leaves as the medium, and mostly uses odd and even numbers as hexagrams as its external manifestation. It is more common in Song Ci and became one of Song Ci. -
Exploration of Musical Aesthetic Ideas in Ci-Tune Music Composed by Jiang Kui
2019 2nd International Conference on Cultures, Languages and Literatures, and Arts (CLLA 2019) Exploration of Musical Aesthetic Ideas in Ci-Tune Music Composed by Jiang Kui Gao Chang Sichuan University of Arts and Science 635000 Keywords: Jiang Kui; ci poetry of the Song Dynasty; music; aesthetics Abstract: Ci-tune music in tonal patterns of ci, a unique and vibrant music, once brought an utterly-new artistic aesthetic enjoyment to people with its lively rhythm and rich connotation in the combination of long and short sentence. At that time, people in accumulating numbers began to write poems and songs. As a combination of ci and music, this kind of songs became a milestone product in the Song Dynasty with high cultural and artistic value. Jiang Kui was a typical representative of ci-tune music in the Southern Song Dynasty. 1. Introduction Social economy reached an unprecedented prosperity in the Song Dynasty of China, during which the focus of social music activities was no longer the enjoyment of royal nobles. Instead, Ci and music were widely spread among ordinary people. Folk music in the Song Dynasty shows unique creativity and vitality and promotes the unprecedented prosperity of ci. The reason why it has become a classic is the irreplaceability of this language. The literary genre of "ci" was originally a kind of lyrics which was singing in tune. With the change of the times, some literati omitted the part of singing, making "ci" an independent literary genre. 2. Jiang Kui— Poet of the Southern Song Dynasty With the middle and late Southern Song Dynasty coming after earlier stability, ci of Song Dynasty ushered in the last stage of its development. -
Tao Te Ching [1] and the Founder of 老子 Philosophical Taoism, but He Is Also Revered As a Deity in Religious Taoism and Traditional Chinese Religions
老子天使 לאו דזה 老子 ﻻو تسي Λάου-Τζε Laozi - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Lao_Tzu Laozi From Wikipedia, the free encyclopedia (Redirected from Lao Tzu) Laozi (also Lao-Tzu, Lao-Tsu , or Lao-Tze ) was a philosopher and poet of ancient China. He is best known as Laozi the reputed author of the Tao Te Ching [1] and the founder of 老子 philosophical Taoism, but he is also revered as a deity in religious Taoism and traditional Chinese religions. Although a legendary figure, he is usually dated to around the 6th century BC and reckoned a contemporary of Confucius, but some historians contend that he actually lived during the Warring States period of the 5th or 4th century BC. [2] A central figure in Chinese culture, Laozi is claimed by both the emperors of the Tang dynasty and modern people of the Li surname as a founder of their lineage. Throughout history, Laozi's work has been embraced by various anti-authoritarian movements. [3] Contents 1 Names 2 Historical views Laozi, depicted as Daode Tianzun 3 Tao Te Ching Born Zhou Dynasty 3.1 Taoism Died Zhou Dynasty 4 Influence 4.1 Eremitism Era Ancient philosophy 4.2 Politics Region Chinese philosophy 5 References School Taoism 5.1 Footnotes Notable ideas Wu wei 5.2 Bibliography Influenced 6 Further reading 7 External links Names [4] In traditional accounts, Laozi's personal name is usually given as Li Er (李耳, Old *Rəʔ N əʔ, Mod. Lǐ Ěr) and [4] his courtesy name as Boyang (trad. 伯陽, simp.