DOCSLIB.ORG

A Comparison of Greek and Chinese Rhetoric and Their

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Comparison of Greek and Chinese Rhetoric and Their A COMPARISON OF GREEK AND CHINESE RHETORIC AND THEIR INFLUENCE ON LATER RHETORIC by BIH-SHIA HUANG, B.A.. M.S. A DISSERTATION IN TECHNICAL COMMUNICATION AND RHETORIC Submitted to the Graduate Faculty of Texas Tech University in Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY Approved Accepted Dean of the Graduate School May, 2002 ACKNOWLEDGMENTS I wish to express my appreciation to those who helped me complete my dissertation: Dr. Fred Kemp, chair of my dissertation committee, who not only gave me advice concerning my personal affairs but also offered very insightfiil suggestions for the revision of this dissertation; Dr. James Whitlark, committee member, who provided his philosophical and literary viewpoints; Dr. Locke Carter, committee member, who gave me his unique opinions for this dissertation; and finally, Mrs. Kathy Sea, my dear friend, who helped me edit this dissertation. TABLE OF CONTENTS ACKNOWLEDGMENTS ii ABSTRACT v CHAPTER I. INTRODUCTION 1 The Purpose of the Present Study 1 The Definitions of Rhetoric 1 Rhetoric as a Natural Practice and a Study of Effective Discourse 3 Rhetoric as a Study of Effective Discourse in Ancient China 6 The Reasons for the Comparison of Two Classical Rhetorics 13 The Characteristics of the Present Study 18 Comments and Suggestions .28 II. WESTERN (GREEK) RHETORIC 30 The Factors That Shaped Greek Rhetoric 30 The Origin and the Definition of Rhetoric 54 The Systemization of Aristotle's Rhetoric 65 Rhetoric as a Liberal Art 82 III. CHINESE RHETORIC .......90 The Factors that Shaped Chinese Rhetoric 90 The Periods before the Chin (Qin) Dynasty (before 221 B.C.)..............112 Classics as Early Chinese Rhetorical Evidence 120 The Emergence of Shi (the Persuader) 128 Chinese Rhetoric as a Study of Effective Discourse 132 The Modes of Argumentation 167 Rhetoric after the Chin Dynasty (206 B.C.-1911 A.D.) 174 IV. CONTRASTIVE RHETORIC BETWEEN CLASSICAL GREECE AND CHINA 185 The Physical Environments 185 The Natures of the Two Peoples 189 The Importance of Rhetoric as a Distinctive Subject 191 The Classical Rhetoricians 193 The Greek and Chinese Sophists 198 The Rhetorical Educators 201 The Artistic Proofs 203 The Three Gemes of Speech 212 Probability 213 The Audience 214 The Thinking Patterns 217 Rhetoric after the Classical Period 221 V. CONCLUSION ..........235 Summary .236 The Reasons for the Evolution of the Two Rhetorics 244 Methodology of Comparative Rhetoric .247 Comments ..248 WORKS CITED. ..........253 IV ABS'IRACT At the turn of the twenty-first century, some western scholars still hold that no classical rhetoric exists except classical Greek rhetoric. This paper demonstrates that classical Chinese rhetoric is not only a natural practice but also a study of effective discourse, like classical Greek rhetoric. In addition, the factors that contribute to the differences between these two rhetorics are explored. Moreover, subsequent rhetorics that were influenced by classical rhetorics are discussed and compared. Chapter 1 explains why this study must be done and introduces what will be addressed in the following chapters. Chapter II describes the Greek geographical features that led to liberal types of politics, economy, and rhetoric. The emergence of the Greek sophists followed the development of the democratic system. Aristotle's Rhetoric is used as a model to compare with Chinese rhetoric, as discussed in the third chapter. Rhetoric after the classical period is summarized so that the influence of classical Greek rhetoric on later western rhetoric can be understood. Chapter III explicates the Chinese geographical features that gave rise to conservative politics, economy, and rhetoric. This chapter emphasizes classical Chinese rhetoric that arose in the period of Spring-Autumn and Warring States (eighth to third centuries B.C.). The classical Chinese thinkers whose speeches and theories influenced later generations are introduced one by one. Rhetoric after the unification of the Chin (Qin) dynasty (221 B.C.) is also summarized in order to show the influence of classical Chinese rhetoric on later Chinese rhetoric. Chapter IV deals with a contrastive study between these two ancient countries from geographical. political, economical, social, and rhetorical perspectives. The reasons western rhetoric imd Chinese rhetoric after the classical periods had their own emphases is also explained. Chapter V summarizes this study, explains the reasons for the evolution of these two rhetorics, and proposes a methodology from both a historical approach and the use of Aristotelian terms. VI CHAPTER I INTRODUCTION The Purpose of the Present Study The purpose of the present study is to demonstrate the existence of classical Chinese rhetoric—non-western rhetoric and provide western scholars with the rhetorical altematixes. To be able to do this, this dissertation will examine the factors that contributed to comparative rhetoric between ancient Greece and ancient China, their different concepts of rhetoric, the study of these concepts, and their influence on subsequent rhetoric. Some scholars like James J. Murphy maintain that rhetoric is the sole propert)' of western civilization. This study will demonstrate that the ancient Chinese not only practiced but also studied rhetoric just as the ancient Greeks did. In other words, the ancient Chinese regarded rhetoric as a natural practice as well as a study of effective discourse. Meanwhile, it is my hope that Chinese rhetoric can give western scholars some perspectives that western rhetoric may not have. As western rhetoric is studied exhaustively, it may need something exotic so that it may become more comprehensive. Chinese rhetoric may be the source that can provide western rhetoricians with new perspectives. The Definitions of Rhetoric To begin with, rhetoric must be defined clearly, because the definition of classical Chinese rhetoric has to accord with the definition of western rhetoric as assigned by rhetoricians. Definitions of rhdoric vary among western rhetoricians. However, these definitions are all derived from Aristotle's. Rhetoric, as Aristotle said, is the faculty of observing in imy given case the available means of persuasion (Bizzell and Herzberg 153). Rhetoric, then, was an art of persuasion. It only focused on persuasion, nothing else, Ne\ertheless, things ha\e become more complicated as time has passed by. This definition seems insutficient to keep up with the changing world. The definition of rhetoric needs to be modified in order for it to cover all the fields related to it. In response to this need, George A. Kennedy maintains that the definition of rhetoric as the "art of persuasion" might be extended to the "art of effective expression," because rhetorical techniques were also used in compositions to give joy to an audience or to demonstrate the imaginative and linguistic skills of the author (3). The extension of the definition of rhetoric from the art of persuasion to the art of expression has its significance. In the classical period, rhetoric was connected to the philosophical, political and ethical domains. It separated itself from aesthetic literature and other fields. However, as it gradually developed, it became intertwined with many subjects. For instance, Martin Camargo argues that many medieval practitioners of the three arts— poetry, preaching, and letter writing—regarded themselves as rhetoricians (qtd. in Bizzell and Herzberg 377). In the Enlightenment period, rhetoric was split into three areas— Belles lettres, epistemology, and elocution. Belles lettres includes the genres of history, poetry, and literary criticism. Epistemology is the study of human knowledge focusing on human nature or psychology. Elocution is the movement that revives one of the five canons, delivery, and further divides it into acting, facial expression, posture, movement. gesture, projection, tone, pace, and modulation. On the other hand, after the unification of China under the rule of the Chin (Qin) dynasty (221-206 B.C.), formal training in oral discourse faded away, because the Chin government did not allow public deliberation and open debate. Instead, written discourse was emphasized. The main purpose of written discourse was not only persuasion but also effective expression that was presented in the form of poetry, prose, rhapsodies, history, philosophical essays, eulogies, dirges, and epitaphs, letters, and so on. In modem times, rhetoric involves as many subjects as can be thought of In addition to the political and commercial arenas that require effective persuasion, personal letters, college composition, and company policies and instructions do not necessarily have persuasive characters but have to contain effective expression. In short, rhetoric has become an interdisciplinary subject. The art of persuasion is not a sufficient definition for rhetoric. The definition of rhetoric as the art of persuasion should be extended to the art of effective expression, as Kennedy maintains. Rhetoric as a Natural Practice and a Study of Effective Discourse Some scholars have argued over who invented rhetoric. Before discussing this issue, two kinds of rhetoric must be distinquished. One is rhetoric as a natural practice; the other is rhetoric as a study of effective discourse. The distinction between these two kinds of rhetoric is extremely important, because this would clarify whether rhetoric is the sole property of a particular civilization or whether rhetoric is a universal phenomenon. A Natural Practice In
Load more

Recommended publications
  • Elisabeth Leinfellner.Indd
    Drei Pioniere der philosophisch-linguistischen Analyse von Zeit und Tempus: Mauthner, Jespersen, Reichenbach Elisabeth Leinfellner, Wien [A philosophical school in Tlön] reasons that the present is indefi nite, that the future has no reality other than as a present hope, that the past has no reality other than as a present memory. Jorge Luis Borges, Tlön, Uqbar, Orbis Tertius 1. Einleitung: die semantische Rolle der Tempora Unsere alltägliche, ,psychologische‘, aber auch die abstrakte newtonsche oder mathematische Vorstellung von Zeit – die ,klassischen‘ Zeitvorstellungen – laufen darauf hinaus, dass es eine einfache lineare Abfolge von Vergangen- heit-Gegenwart-Zukunft gibt. Analysiert man jedoch natürliche Sprachen, dann bietet sich ein anderes, komplexeres Bild: Würde man der einfachen, klassischen Vorstellung folgen, dann käme man in der Sprache mit drei Tempora aus: Präsens, Präteritum, Futurum. Ein Blick in die Grammatiken verschiedener Sprachen zeigt aber, dass es auch andere Tempora neben die- sen dreien gibt, so im heutigen Deutsch das Plusquamperfekt und das Fu- turum exactum. Gewisse Tempora und auch temporale Ersatzformen lösen mehr oder minder glücklich das Problem, dass z.B. in einer Erzählung im Präteritum manchmal auch im zeitlichen Rückgriff eine Vergangenheit vor der Vergangenheit dargestellt werden muss, oder eine Zukunft in der Ver- gangenheit. Die Ursachen für eine nicht chronologische Darstellung sind vielfältig, z.B. stilistisch-textliche oder dass wir uns an Ereignisse nicht im- mer in der richtigen Reihenfolge erinnern. Weiters muss die Verwendung der Tempora in erzählenden Texten die Rekonstruktion des chronologischen Ablaufs von Ereignissen erlauben, z.B. aus praktischen Gründen. Dass Texte keineswegs immer chronologisch geordnet sind, hat in verschiedenen Disziplinen und oft im Gefolge des russischen Formalismus zu einer Unterscheidung zwischen zwei zeitlichen Achsen geführt, der chronologischen Achse der Abfolge der Ereignisse, und F.
    [Show full text]
  • A History of Women Philosophers Vol. IV
    A HISTORY OF WOMEN PHILOSOPHERS A History of Women Philosophers 1. Ancient Women Philosophers, 600 B.C.-500 A.D. 2. Medieval, Renaissance and Enlightenment Women Philosophers, 500-1600 3. Modern Women Philosophers, 1600-1900 4. Contemporary Women Philosophers, 1900-today PROFESSOR C. J. DE VOGEL A History of Women Philosophers Volume 4 Contemporary Women Philosophers 1900-today Edited by MARY ELLEN WAITHE Cleveland State University, Cleveland, U.S.A. Springer-Science+Business Media, B. V. Library of Congress Cataloging in Publication Data Contemporary women philosophers : 1900-today / edited by Mary Ellen Waithe. p. cm. -- (A History of women philosophers ; v. 4.) Includes bibliographical references (p. xxx-xxx) and index. ISBN 978-0-7923-2808-7 ISBN 978-94-011-1114-0 (eBook) DOI 10.1007/978-94-011-1114-0 1. Women philosophers. 2. Philosophy. Modern--20th century. r. Waithe. Mary Ellen. II. Series. Bl05.W6C66 1994 190' .82--dc20 94-9712 ISBN 978-0-7923-2808-7 printed an acid-free paper AII Rights Reserved © 1995 Springer Science+Business Media Dordrecht Originally published by Kluwer Academic Publishers in 1995 Softcover reprint ofthe hardcover lst edition 1995 No part of the material protected by this copyright notice may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and retrieval system, without written permission from the copyright owner. Contents Acknowledgements xv Introduction to Volume 4, by Mary Ellen Waithe xix 1. Victoria, Lady Welby (1837-1912), by William Andrew 1 Myers I. Introduction 1 II. Biography 1 III.
    [Show full text]
  • WISDOM (Tlwma) and Pffllosophy (FALSAFA)
    WISDOM (tLWMA) AND PfflLOSOPHY (FALSAFA) IN ISLAMIC THOUGHT (as a framework for inquiry) By: Mehmet ONAL This thcsis is submitted ror the Doctor of Philosophy at the University of Wales - Lampeter 1998 b"9tr In this study the following two hypothesisare researched: 1. "WisdotW' is the fundamental aspect of Islamic thought on which Islamic civilisation was established through Islamic law (,Sharfa), theology (Ldi-M), philosophy (falsafq) and mysticism (Surism). 2. "Due to the first hypothesis Islamic philosophy is not only a commentary on the Greek philosophy or a new form of Ncoplatonism but a native Islamic wisdom understandingon the form of theoretical study". The present thesis consists of ten chaptersdealing with the concept of practical wisdom (Pikmq) and theoretical wisdom (philosophy or falsafa). At the end there arc a gcncral conclusion,glossary and bibliography. In the introduction (Chapter One) the definition of wisdom and philosophy is establishedas a conceptualground for the above two hypothesis. In the following chapter (Chapter Two) I focused on the historical background of these two concepts by giving a brief history of ancient wisdom and Greek philosophy as sourcesof Islamic thought. In the following two chapters (Chapter Three and Four) I tried to bring out a possibledefinition of Islamic wisdom in the Qur'5n and Sunna on which Islamic jurisprudence (fiqh), theology (A-alim), philosophy (falsafq) and mysticism (Sufism) consistedof. As a result of the above conceptual approaching,I tried to reach a new definition for wisdom (PiLma) as a method that helps in the establishmentof a new Islamic way of life and civilisation for our life.
    [Show full text]
  • 1 Paradoxes in the School of Names1 Chris Fraser University of Hong
    1 Paradoxes in the School of Names1 Chris Fraser University of Hong Kong Introduction Paradoxes are statements that run contrary to common sense yet seem to be supported by reasons and in some cases may turn out to be true. Paradoxes may be, or may entail, explicit contradictions, or they may simply be perplexing statements that run beyond or against what seems obviously correct. They may be proposed for various reasons, such as to overturn purportedly mistaken views, to illustrate problematic logical or conceptual relations, to reveal aspects of reality not reflected by received opinion, or simply to entertain. In the Western philosophical tradition, the earliest recognized paradoxes are attributed to Zeno of Elea (ca. 490–430 B.C.E.) and to Eubulides of Miletus (fl. 4th century B.C.E.). In the Chinese tradition, the earliest and most well-known paradoxes are ascribed to figures associated with the “School of Names” (ming jia 名家), a diverse group of Warring States (479–221 B.C.E.) thinkers who shared an interest in language, logic, and metaphysics. Their investigations led some of these thinkers to propound puzzling, paradoxical statements such as “Today go to Yue but arrive yesterday,” “White horses are not horses,” and “Mountains and gorges are level.” Such paradoxes seem to have been intended to highlight fundamental features of reality or subtleties in semantic relations between words and things. Why were thinkers who advanced paradoxes categorized as a school of “names”? In ancient China, philosophical inquiry concerning language and logic focused on the use of “names” (ming 名, also terms, labels, or reputation) and their semantic relations to “stuff” (shi 實, also objects, features, events, or situations).
    [Show full text]
  • Linguistic Scepticism in Mauthner's Philosophy
    LiberaPisano Misunderstanding Metaphors: Linguistic ScepticisminMauthner’s Philosophy Nous sommes tous dans un désert. Personne ne comprend personne. Gustave Flaubert¹ This essayisanoverview of Fritz Mauthner’slinguistic scepticism, which, in my view, represents apowerful hermeneutic category of philosophical doubts about the com- municative,epistemological, and ontological value of language. In order to shed light on the main features of Mauthner’sthought, Idrawattention to his long-stand- ing dialogue with both the sceptical tradition and philosophyoflanguage. This con- tribution has nine short sections: the first has an introductory function and illus- tratesseveral aspectsoflinguistic scepticism in the history of philosophy; the second offers acontextualisation of Mauthner’sphilosophyoflanguage; the remain- der present abroad examination of the main features of Mauthner’sthought as fol- lows: the impossibility of knowledge that stems from aradicalisationofempiricism; the coincidencebetween wordand thought,thinkingand speaking;the notion of use, the relevanceoflinguistic habits,and the utopia of communication; the decep- tive metaphors at the root of an epoché of meaning;the new task of philosophyasan exercise of liberation against the limits of language; the controversial relationship between Judaism and scepticism; and the mystical silence as an extreme conse- quence of his thought.² Mauthnerturns scepticism into aform of life and philosophy into acritique of language, and he inauguratesanew approach that is traceable in manyGerman—Jewish
    [Show full text]
  • Zhen Fo Bao Chan Yi Gui True Buddha Repentance Sadhana
    真佛寶懺儀軌英文版 Honor the Guru Zhen Fo Bao Chan Yi Gui Treasure the Dharma True Buddha Repentance Sadhana Practice Diligently Transmitted by Living Buddha Lian Sheng Om Guru Lian Sheng Siddhi Hum Published by True Buddha Foundation Translated and sponsored by Ling Shen Ching Tze Temple Ling Shen Ching Tze temple is the first and foremost temple of True Buddha Copyright by True Buddha Foundation, a nonprofit religious School, where Living Buddha Lian Sheng imparted True Buddha Tantra for organization, 2002 many years. Enshrined at the temple are Shakyamuni Buddha, Medicine Buddha, the Five Dhyani Buddhas, Golden Mother, and many beautiful images. General permission is granted to religious and educational institutions for non-commercial reproduction in limited quantities, provided a complete It is located at 17012 N.E. 40th Court, Redmond, WA 98052. Tel: 1-425- reference is made to the source. 882-0916. Group meditation practice is open to public every Saturday at 8 p.m. True Buddha Repentance True Buddha Repentance Refuge and Lineage Empowerment One needs to obtain a lineage empowerment in order to achieve maximum results in his/her tantra practice. One obtains True Buddha lineage by taking refuge in Living Buddha Lian Sheng, Grand Master Lu Sheng Yen, in one of the following ways: In writing Root Guru Mantra Root Guru Mantra (long version) (short version) Perform the remote refuge initiation as follows: Om Ah Hum Om Guru At 7:00 a.m. of either the first or fifteenth of a lunar month, face the Guru Bei Lian Sheng direction of the rising sun. With palms joined, reverently recite the Fourfold Yaho Sasamaha Siddhi Hum Refuge Mantra three times: “namo guru bei, namo buddha ye, namo dharma Lian Sheng ye, namo sangha ye.” Prostrate three times.
    [Show full text]
  • Language As Metaphor P
    E-Revista de Estudos Interculturais do CEI – ISCAP N.º 3, maio de 2015 MAUTHNER VERSUS WITTGENSTEIN: LANGUAGE AS METAPHOR Paulo Barroso Escola Superior de Educação de Viseu Centro de Estudos de Comunicação e Linguagens da Faculdade de Ciências Sociais e Humanas – Universidade Nova de Lisboa [email protected] Abstract Mauthner esteemed language as a philosophical inquiry. He measured the philosophical entailments between language and reality and the consequent knowledge produced by such entailments. He questioned language’s aptitude to express and represent reality and, according to him, language is a critical source of knowledge and an unfaithful representation of reality, because there is a gap between language and reality, i.e. language distorts perception and engenders false and fictitious assumptions about reality. Language fosters superstition, creates gods and idols and exerts a dominating power over the intellect. Mauthner pointed out a critique of language based on metaphors, which would serve to address and clarify the deformation of reality. Wittgenstein, unlike himself suggested, was inspired by Mauthner. Both showed interest toward the critical analysis of language and there are many conceptual similarities between their language’s conceptions (e.g. concerning the use of metaphors to understand language). Therefore, this paper seeks a) to emphasize Mauthner’s metaphors on language as an accurate interpretation regarding the philosophical entailments between language and reality, and b) to demonstrate the epistemological legacy of Mauthner’s critique of language to Wittgenstein’s philosophy of language. Keywords: language; Mauthner; metaphor; philosophy of language; Wittgenstein. Resumo Mauthner encarava a linguagem como uma investigação filosófica. Assim, mediu os vínculos filosóficos entre linguagem e realidade e o consequente 1 conhecimento produzido por tais vínculos e questionou a aptidão da linguagem para expressar e representar a realidade.
    [Show full text]
  • 1 Paradoxes in the School of Names1 Chris Fraser University of Hong
    1 Paradoxes in the School of Names1 Chris Fraser University of Hong Kong Introduction Paradoxes are statements that run contrary to common sense yet seem to be supported by reasons and in some cases may turn out to be true. Paradoxes may be, or may entail, explicit contradictions, or they may simply be perplexing statements that run beyond or against what seems obviously correct. They may be proposed for various reasons, such as to overturn purportedly mistaken views, to illustrate problematic logical or conceptual relations, to reveal aspects of reality not reflected by received opinion, or simply to entertain. In the Western philosophical tradition, the earliest recognized paradoxes are attributed to Zeno of Elea (ca. 490–430 B.C.E.) and to Eubulides of Miletus (fl. 4th century B.C.E.). In the Chinese tradition, the earliest and most well-known paradoxes are ascribed to figures associated with the “School of Names” (ming jia 名家), a diverse group of Warring States (479–221 B.C.E.) thinkers who shared an interest in language, logic, and metaphysics. Their investigations led some of these thinkers to propound puzzling, paradoxical statements such as “Today go to Yue but arrive yesterday,” “White horses are not horses,” and “Mountains and gorges are level.” Such paradoxes seem to have been intended to highlight fundamental features of reality or subtleties in semantic relations between words and things. Why were thinkers who advanced paradoxes categorized as a school of “names”? In ancient China, philosophical inquiry concerning language and logic focused on the use of “names” (ming 名, also terms, labels, or reputation) and their semantic relations to “stuff” (shi 實, also objects, features, events, or situations).
    [Show full text]
  • The Warring States Period (453-221)
    Indiana University, History G380 – class text readings – Spring 2010 – R. Eno 2.1 THE WARRING STATES PERIOD (453-221) Introduction The Warring States period resembles the Spring and Autumn period in many ways. The multi-state structure of the Chinese cultural sphere continued as before, and most of the major states of the earlier period continued to play key roles. Warfare, as the name of the period implies, continued to be endemic, and the historical chronicles continue to read as a bewildering list of armed conflicts and shifting alliances. In fact, however, the Warring States period was one of dramatic social and political changes. Perhaps the most basic of these changes concerned the ways in which wars were fought. During the Spring and Autumn years, battles were conducted by small groups of chariot-driven patricians. Managing a two-wheeled vehicle over the often uncharted terrain of a battlefield while wielding bow and arrow or sword to deadly effect required years of training, and the number of men who were qualified to lead armies in this way was very limited. Each chariot was accompanied by a group of infantrymen, by rule seventy-two, but usually far fewer, probably closer to ten. Thus a large army in the field, with over a thousand chariots, might consist in total of ten or twenty thousand soldiers. With the population of the major states numbering several millions at this time, such a force could be raised with relative ease by the lords of such states. During the Warring States period, the situation was very different.
    [Show full text]
  • From Teachers to Subjects: Ministers Speaking to the Rulers from Yan
    CHAPTER 3 From Teachers to Subjects: Ministers Speaking to the Rulers, from Yan Ying ஶ᚛ to Li Si ޕཎ Yuri Pines, Hebrew University of Jerusalem Two major studies inspired me to undertake the research that re- sulted in the present essay.1 First was a section in Liu Zehua’s Ꮵᖻဎ seminal work Chinese Monarchism, in which Liu Zehua analyzed the self- deprecating language employed by the leading Tang intellectuals Han Yu (ឌყ, 768– 824 ce) and Liu Zongyuan (਻ࡲց, 773– 819 ce) in their correspondence with the throne. Through this analysis, Liu Zehua demonstrated the magnitude of the cultural and symbolical power of the emperor over his subjects— over even the most brilliant and audacious of them.2 Second was a similarly inspiring “Playing at Critique” by David Schaberg, in which he noticed the proliferation of the genre of “indirect remonstrance” ( fengjian ᘰᘧ) from the sec- ond half of the Warring States (Zhanguo ᖏഏ, 453– 221 bce)3 period. Schaberg summarizes: The tellers of remonstrance tales registered a change in the status of court offi cials. Older tales of direct remonstrance had presumed near 1. This research was supported by the Israel Science Foundation (grant No. 511/11) and by the Michael William Lipson Chair in Chinese Studies. I am grateful for the participants in the workshop “Addressing the Autocrat” and to Garret Ol- berding for their comments on the draft of the essay. 2. See Liu Zehua, Zhongguo de Wangquanzhuyi, 263– 79. 3. For Schaberg’s earlier study of a “regular” remonstrance genre, see Schaberg, —-1 “Remonstrance in Eastern Zhou Historiography.” —0 —+1 541-53032_ch01_5P.indd 69 6/14/13 5:19 PM 70 Yuri Pines parity between the ruler and the ministers who help to formulate his policies.
    [Show full text]
  • “The Hereditary House of King Goujian of Yue”
    "Yuewang Goujian Shijia": An Annotated Translation Item Type text; Electronic Thesis Authors Daniels, Benjamin Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 26/09/2021 20:21:08 Link to Item http://hdl.handle.net/10150/293623 “YUEWANG GOUJIAN SHIJIA”: AN ANNOTATED TRANSLATION by Benjamin Daniels ____________________________ Copyright © Benjamin Daniels 2013 A Thesis Submitted to the Faculty of the DEPARTMENT OF EAST ASIAN STUDIES In Partial Fulfillment of the Requirements For the Degree of MASTER OF ARTS In the Graduate College THE UNIVERSITY OF ARIZONA 2013 2 STATEMENT BY AUTHOR This thesis has been submitted in partial fulfillment of requirements for an advanced degree at the University of Arizona and is deposited in the University Library to be made available to borrowers under rules of the Library. Brief quotations from this thesis are allowable without special permission, provided that an accurate acknowledgement of the source is made. Requests for permission for extended quotation from or reproduction of this manuscript in whole or in part may be granted by the copyright holder. SIGNED: Benjamin Daniels APPROVAL BY THESIS DIRECTOR This thesis has been approved on the date shown below: Dr. Brigitta Lee May 8, 2013 3 ACKNOWLEDGEMENTS First, I need to express my deepest gratitude to Dr. Enno Giele, who was my first mentor in anything related to ancient China.
    [Show full text]
  • Sima Tan and the Invention of Daoism, "Legalism," "Et Cetera" Author(S): Kidder Smith and Sima Tan Source: the Journal of Asian Studies, Vol
    Sima Tan and the Invention of Daoism, "Legalism," "et cetera" Author(s): Kidder Smith and Sima Tan Source: The Journal of Asian Studies, Vol. 62, No. 1 (Feb., 2003), pp. 129-156 Published by: Association for Asian Studies Stable URL: http://www.jstor.org/stable/3096138 Accessed: 06-01-2016 12:20 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Association for Asian Studies and Cambridge University Press are collaborating with JSTOR to digitize, preserve and extend access to The Journal of Asian Studies. http://www.jstor.org This content downloaded from 195.113.0.105 on Wed, 06 Jan 2016 12:20:29 UTC All use subject to JSTOR Terms and Conditions Sima Tan and the Invention of Daoism, "Legalism,"et cetera KIDDER SMITH H ERE'S A SHORT VERSION: The "-ism" we invoke when we posit things like "Daoism" was glimpsed for the first time by Sima Tan-J,J--, a(d. 110 B.C.E.), lord grand astrologer (taishigongJ; _j_) to the Han court. His essay "Yaozhi"g^ (Essential points), included in the final chapter of his son Sima Qian's Taishigong,' analyzes the strengths and weaknesses of six approaches to governance: Yinyang =%|, Ru f (known to us as Confucians), Mo , (the Mohists), Fajia ~j * (called Legalists), Mingjia ; V (called Sophists), and Daojia I * (or Daode X {f , the supposed Daoists).
    [Show full text]