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Guanzi Yu Qi Wenhua [Guanzi and the Culture of Qi], Eds

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ࡊጯኢᕍƟௐ 76 ഇƟϔ઼ 107 ѐ 6 ͡Ɵࢱ 31-60ڼ߆ ჯĈޥĮგ̄įາ઼छநኢ۞ચ၁ *ᝋ˧ะ֭̚಴ࢦۤົώវ ోᑕࣰ** ၡࢋ ώ͛ဘྏ޽΍आથ׹Ҍߋࡌጼ઼઼छඕၹ۞ႊតůӈଂѣ઼छ̝ ௡ᖐĂᖼڼຽଂྵᗫ೸۞߆هछ۞ໄ઼ځĂ֭ᄲט੤Ꭹ۞ֽޢᗖݭҌ Вᝋ˧ࡍ౅࣎ˠϠ߿۞າ઼छĄ҃Įგ̄į̳ڱࠎໂࠎૻ̂۞ะ̚Ъ ఍நăаᑕ࣎វᄃ઼छ۞ღૺၗ๕Ąߏ߇Ăٺ͹ૺĶЯķĂѣӄڼ߆۞ Ăତᜈኢ̈́Įგ̄į३۞͛ώᛳّăځώ͛А၆઼छඕၹ۞ᖼតซҖᄲ ڍ၆઼̚ѝഇ઼छ۞።Ϋࡁտјـ࿅ٺĂ࠹ણޢؠҜᄃ̰टౘࢗĄ̝ Ă၆Įგ̄į۞઼छநኢү˘ӔޘຐΫķ׶Ķ၆ྖķ۞֎ޥ৭дĶ֭ ώǕۤົᄃ࣎វბώд˟ٺĄТॡώ͛൴னĂĮგ̄į઼छநኢಧૄځ ĶЯึķăĶЯೈķ۞Ķ൑ࠎٺ۰ĞӖğბ݋ώڼϔଐˠّ̝Ӏच׶௚ ᄃĮგ̄įซҖ၆ྖĄهĂ࠽ਕᖣώវኢĞOntologyğ̝ໄޢķĄ౵ڼ̝ ᙯᔣෟĈĮგ̄įă઼छăᝋ˧ăۤົώវ ᛉĂֹώ͛ഴ͌৿εĄޙDOI:10.6166/TJPS.201806_(76).0002ĄຏᔁઠЩᆶߤˠ೩΍̝ * րઘି଱ĂE-mail: [email protected]Ąڼঔ̂ጯ߆ڌ ** ќቇ͟ഇĈ106 ѐ 10 ͡ 3 ͟ć఼࿅͟ഇĈ107 ѐ 3 ͡ 14 ͟ ჯĈ ోᑕࣰޥĮგ̄įາ઼छநኢ۞ચ၁ 32 ᝋ˧ะ֭̚಴ࢦۤົώវ ಥă݈֏ ႙ͽֽĂ֞ϔ઼ 10ă20 ѐ΃ĂͽĮΟΫᏰįࠎ८͕۞ႷΟጯఙڌҘጯ Ϋ˯੅ኢĞᜪܫಶڱજĂ၆઼̚˯ΟΫ೩΍ᚑᆖ߄ጼĂ઼̚˯ΟΫೀͼ൑ྻ ѐጯࢲͶតĂ̙ΪഅజĮΟΫᏰįٙԽᑝ۞ಜܕዯࣣĂ1987Ĉ59-66ğĄ1 ଘ జ።Ϋّ۞੅ኢĄــ˵Ăޓเܮ඲ࡈĂӈ ఺༊൒࠹༊ֶᏥ˞˯͵ࡔͽֽ̙ᕝ΍˿۞г˭҂Οྤफ़Ăͽྤҥ෠Ą ΟΫࡁտ۰Ă̂к้ШͽາϮጡॡ΃ͽࢫ̝г˭҂Οྤफ़ᄃ˯ΟثপҾ׌ ΃ć2 পҾߏआഈͽֽĂ̏ˬޓ΃۞็௚׏ᚱ࠹̢О෠Ă҃ҿᕝ̣ˬޓ̣ ׍˘ؠВТপᇈĄ3 ಶˠᙷጯ۞֎ځ൒ౌΞͽߏ።Ϋְ၁Ă֭ͷˬ΃۞͛ छĂҋߏ˘࣎ࢦࢋ۞ኝᗟĄˠᙷ͇Ϡҋ൒ົ઼זϔՅརႊซܐĂтңଂޘ ֏Ą҃Ķ઼छķ۞ԛјޞኢ۰ࠤкĂҋֽ̙̫ـϠ߿ĂΟ۞ົۤڼ࿅඾߆ Ϡ߿ໂ࿝Ă༊൒ໂࣃࡁտĄಶځˠᙷ͛זᄃតࢭĂᇆᜩטߏໂࠎॲώ۞౹ आĂࡗர઼छ۞ᗖԛ႙֞ޓາϮጡॡ΃Ặٺ༊఍ޓΟΫ҃֏Ăเ˯઼̚ གྷᑻࠎົۤڼĂᏉ߆ޘטࠎჩᅳטϣ̡ڱ؟ޙދથҌҘ׹Ăͽ̈́ޞј˞Ą Вᝋ˧ࠎ͹ࢋপᇈů̳ڱĂͽลᆸล৺̶ϲᄃЪޘטޙދߏ˯ڼᚤĂ4 ߆˘ ΊĄϤᜪዯࣣበᏭĂ͹ࢋჟৠߏ၆ 7 ۍௐ 1 ΊؕâВ΍ۍĮΟΫᏰįҋϔ઼ 15 ѐ΍ 1 ΟΫ۞ĶંΫķăĶં३ķΐͽᏰ୻ĂтᜪͩѣЩ۞Ķ௢ᆸౄјᄲķĂ޽΍઼̚Ο˯઼̚ ΫĂӮᛳৠྖ็ᄲĂ˜ߏĶંΫķĂ҃˫ѣధкĶંܫܧ΃׏ᚱ۞ᏜĶΟΫķĂ׎၁ౌ Ăឰ఺჌ႷۍĄĮΟΫᏰį̝΍ܫ३ķĂ࠹̢ࠎধĄтĂ̂ࡈߏ˘୧̂ᖪĂಜ඲Ϻ̙Ξ Ϋ៍Ă឵ј˘ͯࢲሗĂԛТ˘࣎ጯఙྻજĄ̈́ޘጯၗڼΟ۞ ķĂ݋ᙉրѣ̙ٙТĂ̫̂кͽΦ੺ޓĶ̣ٺٙᏜĶˬ΃ķĂ޽आથ׹ĂШࠎ఼ᄲćҌ 2 ㏩ůಜů඲Ąޓůᗡ࿳ůޓώࡔįٙЕࠎ໤ĂӈเޓዏĮΫ੃Ć̣ ጯࢲĂ̈́ڍҋĮΟΫᏰį̫֞ĂপҾг˭҂Οྤफ़̂ณ΍˿Ăᇆᜩ˞઼̚ΟΫ۞ࡁտј 3 ఺͞ࢬ۞੅ኢΞણ҂Նϒ౼Ğ1992Ĉ3-26ğĄ ˢ੅ኢĂ̷҃ޘ֎۞ځᅚጡᄃԒఙ͛ܦѣᙯआથ׹ˬ΃ۤົ׍ВТপᇈĂૺЍۡഅଂ 4 ϡᚑ˘බ۞ྖඕԍĂᚑ˘බ̠ĈĶტ៍ˬ΃̼͛Ă׽ѣளТ̝఍ĂϏ⻇ຫৈ࠹ЯĂವ͔ ܕኳ᏷ྫ˯࠻ֽĂˬ΃۞̼͛ߏ࠹ۏؠĶଂۺ׎ώ݋˘ਔ࠹ٚĂϏဘѣត஘ķĄૺЍۡ ณ۞ֽ໚˧ڼԛјᄃ௚عĂᓂ൒̙ߏТ˘ϔ୉ĂҌ͌ߏТ˘ᙷ۞ϔ୉ķĄĶˬ΃۞߆۞ ࠎᇾ۞੅ኢĂ̙࿅ĂՆϒ౼ݒטϣ̡ڱ؟ޙދߏ࠹Ҭ۞ķĄ༊൒ĂૺЍ֭ۡϏۡତͽ˵ γᎊĂषೇܭགྷᑻ˯ѣ׎ВТّĂтϔ୉ҕቡĞົۤڼᓝ΍आથ׹Ğߋࡌ̝݈ğд߆ ׍ѣ˘࿱ૻ۞ͩ୉ّĞૺЍۡĂ1993Ĉٺ֍ğĂٕĶݱ֣ķĞՆ̝ͩ֍ğĂ҃௣ඕ̝៍ ࡊጯኢᕍƟௐ 76 ഇƟϔ઼ 107 ѐ 6 ͡ 33ڼ߆ ׹ߋࡌጼ઼̝ഇĂ઼छд઼̚Ο΃ซڌ˞זಶߏ઼छՀΐјሢ˞Ą̙࿅˵ ੤ᎩķॡഇĄ5 ఺࣎ॡഇుזޙދˢ˘࣎၈າ۞ႊซഇĂጯఙ˯௫ჍĶϤ ̳ڱ႙ឰΟ΃઼̚۞Ķ઼छķᖼតј̙ТّኳĂ֭׍ѣໂࠎૻ̂۞ะ̚Ъ Вᝋ˧ࡍ౅࣎ˠϠ߿ĄԧࣇΞͽᄲĂߋࡌጼ઼˜ߏΩ࣎Ķາ઼छķ۞ԛј ߏЯᑕ఺࣎າԛ๕Ăᒖᖒ఺˘࣎າኝᗟĄ6 າܧॡഇĄኜ̄ѺछٙኢĂ൑ ϔՅར֏Ă၆ܐВᝋ˧၆࣎វϠ׻۞ᑅ˧ΐ̂Ă၆̳ڱछӈ૟ԛјĂЪ઼ ˠّഽ୕֏Ă̳πّ۞Ћ࠽෸൴ᅌᅈĄኜ̄Ѻछ̂ᓏ፾൴ĂЧϲາᄲĂᓁ ࠎૄώទᏭĂд઼छᄃۤົมဦᏖአڱ؟ޙދᄲĂጏछ̪ͽˬ΃ͽֽ̝۞ ྽ٺᝋ˧ćҌڱࣆШ઼छЪغछ݋੼ᓝ።Ϋซ̼۞ன၁ኢĂ͹ૺၔڱ׶ć छĂ݋િ޺࣎វ౵௣ᆊࣃĂјࠎ၆ѩ˘າԛ๕າ઼छ౵፬ধ۞̙Ъү۰ă Բҿ۰ćግछᔵ൒ਕ೩΍ܲᅪ˘˘ࢍӀ۞࣎វ̝நኢĞోᑕࣰĂ2010ğĂҭ ࡎ൒ޢၹᇆᜩ˧Ăͽ࡭ጼ઼̝ޙሤྕҬ۞၁ኹҖજĂݒᑅ࿅˞நኢି؟׎ ε็Ą఺׎̚Ăѣ˘ࠁజෛࠎ྽छ۞˘͚ĂΦ੺ኘٙᏜĶЯౚว̝̂ึĂ ϲາ઼ޙࢋķĂ҃ᓁსͽ྽छĶ྽ኢķ۞เҁछĂд̝ڱଳጏግ̝චĂᇪЩ አ˯Ăкםछநኢ˯ѣٙ౹֍Ă၆઼छᄃۤົ൑Ξтң۞υ൒኏ࡎᄃ௣ᅮ ѣኢࢗĂĮგ̄įߏ׎̚λ඾Ą ෮ă Ο΃઼̚Ķ઼छķ̝ԛј Ķ ̳π ķ۞ε ར̈́ ѝฟؕྻϡҘ͞ጯ۰۞நኢĂଣ੅઼̚Ο΃઼छ̝ԛјĂૺЍۡྵͧ ˯ࠎ׎˘ĄૺЍۡྻϡ๫ჯ೻ĞElman Serviceğ۞αล߱ᄲĂֽࡁտ઼̚ Ο઼छ̝ႊซĄٙᏜαล߱ߏྼဥĞbandğăొ རĞtrinbeğᄃ൘֣ĞchiefdomğĂ 131-133ćՆϒ౼Ă1992Ĉ74ğĄ ుטుՎ৔ᗼĂ੤ᎩטޙދјϲķăĶט৔ୢĂ੤Ꭹטޙދт᏿᎗Ğ1980Ĉ86ğ޽΍ĈĶ 5 ϏБ඗Ă൒௣̙ਕГᎸĄķѩΞࠎإ᏷ԛޙދՎଯҖĂҋߋࡌጼ઼̏൒Ą২ͽ˭Ăᔵ ጯ఼ࠧ֍̝΃ܑĄ 6 Ҙ႔Φ੺ኘIJኢ̱͛छࢋўij޽΍Ăኜ̄ѺछĞΦ੺ኘдጯఙΫ˯ࢵޘ̶ᙷࠎ̱छğ ķĄ˵۰ڼநĂٙᏜĶચࠎڼጯᄲĂౌߏࠎ˞։р۞۞ ჯĈ ోᑕࣰޥĮგ̄įາ઼छநኢ۞ચ၁ 34 ᝋ˧ะ֭̚಴ࢦۤົώវ ˞ߏ઼छĞstateğĄૺЍۡ၆໰઼̚රΔΟ΃ۤົႊซ඀ԔĂ̂ரԛјޢ౵ т˭ĈځĂѣܑᄲڱ࣎࠻˘ ဦ 1 ઼̚˯Ο઼छႊซဦ ̼͛ЩჍ! າซ̼ኢ! ઼̚૱ϡ̶ഇ! ᖞϮጡॡ΃ ྼဥ ̚Ϯጡॡ΃ ࣧؕۤົ Јᅱ̼͛ ొར ᐷ̼̋͛ ࢤ֣ ߋࡌğ ζᔴۤົז΃Ğˬ ઼छ ົۤޙދ ୎׹ă২ă႔ फ़ֽ໚ĈૺЍۡĞ1983Ĉ59ğྤ छĄ઼҃छ̝পᇈĂૺЍ઼ۡٺߋࡌğĂӮᛳזд఺྆Ăˬ΃ͽֽĞ Ğ1993Ĉ58ğֶ Service ۞ࠧؠࠎĈ ధкдࢤ֣㝯̏ѣ۞পᇈĂд఺࣎ล߱ᚶᜈхдĂ̙ТಏҜ۞̶৺ ݋ă׶ၹј۞གྷᑻ̶̍ĄΞߏ Service ΨĶ઼छķڱ۞ّטᙯܼăࢨ ڱѣᙯ۞পঅ፟ୠүϡٙဥඕ੓ֽ۞Ąιֶ˧ڠ۞ڱĂߏ˘჌ᄃЪ۞ ၆࣎˯ޠڱĂֶ҃ͽଂځё׶୧Іᄲ͞۞˧ڠ௡јćιԯιֹϡޠ ׎۞˧ڠͤܡֽڱΐͽ̒ঘ఺჌͞ેۋဥ̝ม۞ڱˠ̝มᄃۤົ۞ ΁͞ё۞ֹϡĄᄃ઼छ఺˘৺ۤົ௡ᖐ࠹ඕЪ۞఼૱ѣ୻຾̶ࠧ۞ ёĄ͞۞غล৺ăͽξಞࠎ̶੨ր௚ă׶གྷᑻᄃۤົ̶̼۞Հၔົۤ ࡶֶѩࠧؠĂߙֱপᇈߏ̙͉΍னд઼̚ˬ΃۞Ăтξಞࠎ̶੨ր௚ă ˧ඈඈĂ઼̚आથ׹ଂ՟ѣ͹ጱăࠤҌ͉׍ᇆᜩغགྷᑻᄃۤົ۞̶̼Հၔ ğ˵˘ۡ૜̷࠹ᙯטछ୉ğᄃགྷᑻĞ̡ϣڱ؟ξಞ۞̶੨ր௚Ă҃ۤົĞ ፟ୠّ˧ڠڱć7 ൒҃Հኑᗔ۞̶̍ăลᆸă௡ᖐඈඈĂͽ̈́Ъ̶̼ܧ֭ д౵͚޺થຽҖࠎĂপҾથݡགྷᑻ۞Įგ̄į३ܮĞ1990Ĉ1-11ğ̝֍Ăӈپ͵ཧֶ 7 ؠξಞགྷᑻώ֗ĂՀ೙ኢҘ͞ۺ҂થຽҖࠎĂ֭՟ѣ͉̂۞ޥĂ̪൒ͽ઼छੑ߆ֽ̚ ҖࠎĄڼᅃӄ௚۞˭טҋϤξಞ˞Ąೱ֏̝ĂથݡགྷᑻΪߏ઼छᝋ˧ଠ۞ޢώኢ̝ྤ ࡊጯኢᕍƟௐ 76 ഇƟϔ઼ 107 ѐ 6 ͡ 35ڼ߆ Ă఺ֱপᇈᑕߏѣ࠹༊۞ೡّࢗ۞Ąޠڱ˞௚ЪĂ֭ͷૻአ۞ ѐֽ̂ౙͽ઼छ˧ณܕౙጯ۰ͽՂጯ๔Ğ1997Ĉ14-15ğࠎ΃ܑĂд̂ Ώؠ઼̚˯ΟΫѐ΃۞ጯఙ̍඀˯Էႊ˞ࢋ֎Ă΁ࣇણ҂˞ Service ۞ጯ ᄲĂͽ̈́ૺЍۡ۞̶ᙷĂݒ೩΍׍ѣҋ֍۞ˬล߱ᄲĈ Վ̶̼׶̙πඈ۞͕̚ჸརݭၗĂܐវπඈ۞ྺਆჸརݭၗĂӣѣ̂ ഭăؒګͽ̈́ౌ઼֠छݭၗĄ໤ѩĂௐ˘ล߱ࠎ B.C 7100-5000 ѐ ˾ഇă̂զޢᄣՂ૯ඈ̼͛ćௐ˟ล߱ࠎ B.C 3500-3000 ѐ۞Јᅱ ԛј׶ቁϲഇĂځഇă։ஈѝഇඈඈćௐˬล߱Ă˵ಶߏ઼छ͛ޢ ҂ٺB.C 3000-2000 ѐ۞आͳഈ̝݈۞઼͞૦੓ॡഇĄ̂វ࠹༊ ˜ Οጯ௫ၚ˯ٙᏜᐷ̋ॡ΃Ă׶ΟΫ็ᄲ̚۞ᗡ࿳ăಜă඲ăࡈॡഇĄ Ղጯ๔ඈˠ޽΍Ă઼̚˯Οд఺ႊซ࿅඀̚Ăͭᝋछ୉Էႊࢦࢋ֎ҒĂ Էႊࢋ˵ۋĞ޷Ĉҕቡϒ༊ّ۞ᄮΞğᄃጼۥυߏથݡགྷᑻĄѩγĂ௉̙ ֠ౌٺᄃѕķĞ1997Ĉ44-46ğߏ၆۞ĄҌۥ֎ĂΟᚱٙᏜĶ઼ְ̝̂Ăд Вᝋ˧ķّ̳ט࢕ְ҂ณ۞᎝ݱ࿅඀ĂυืѣĶૻٺछ۞ԛјĂᙯᔣߏૄ઼ ĞՂጯ๔Ă1997Ĉ86ğĈ ჸར۞ซ˘Վ൴णĂಶߏݱ֠۞ซ˘Վ൴णĂಶߏݱ֠ӈౌ͕֠̚ ࢕ְ֨᎔˯۞҂ᇋĂ֤ᆃд᎝ٺᄲ᎝ݱ۞ϫ۞͹ࢋ΍ڍ΍னĄт۞ ᄃ௡ᖐგந̝ૻѣטะ̚׶Җ߆ଠ̝˧ۏݱ࿅඀ٙ̚ពϯ۞ˠ˧ă ព۞Ą҃఺჌ͧ࿅ΝՀૻ۞௡ᖐ፟ၹ׶૲ѣߙ჌ૻځĂ˵ߏᅲࠎ˧ Вᝋ˧Ăࡶᄃลᆸ׶ล৺۞̶̼࠹ඕЪĂ݋ѩॡ۞ݱ֠ݭ̳۞ّט ჌ౌ઼֠छݭၗĄ˘ٺၗಶᛳ छ۞ԛјĂՂጯ๔઼ځ᎝̙֖֭ͽ·̶ᄲޙݱ֠۞˞ژҭߏĂЍߏ̶ ĈĶݱ֠ΪѣТล৺ลᆸ۞̶ڱĞ1997Ĉ10ğඈซ˘Վ˫͔ϡ˞ͳዩ̚۞࠻ ࠹ඕЪĂ̖ߏ઼छၹј۞·̶୧ІĂ̖Ξෛࠎ˯ࢗгડౌߏ઼छԛј۞̼ ۞ޢᇾᄫķĞ1994Ĉ254-255ğĄѩᄲГѨૻአ˞ล৺ลᆸĂ༊൒ĂΒ߁׎ࡦ ᝋ˧ķд઼छԛј˯۞ࢦࢋгҜĄّ̳טĶૻ ЈΑਕܳϠ˞ˬ΃઼छ۞ԛјĄιܫି؟ᅚጡܦૺЍۡѣЩ۞͹ૺߏ ۰Ъ˘ᓑᘭĂ˜Шֽˬ΃̝˘రϠ߿͞ёĂૺЍۡĂ໅ᆵඈጯ۰ˬטϣ̡ڱछޙދ҃ ӮкѣኢࢗĞૺЍۡĂ1993ć໅ᆵĂ1999aĈ183-208ğĄ ჯĈ ోᑕࣰޥĮგ̄įາ઼छநኢ۞ચ၁ 36 ᝋ˧ะ֭̚಴ࢦۤົώវ ޝछ̳Вᝋ˧ćՂጯ๔ඈˠ۞ݱ֠ౄјᄲĂ઼ځ࠹༊̂۞ͽჟৠ˧ณֽᄲ ኳᘀ̂̍඀۞ၹ᎝Ăүࠎ઼छ̳Вᝋ˧ะ̼̚ۏĂͽγдזˠᓑຐ΄ٽट 1957 ٺኢࢗĄѩ˘ϲಞĂజᇇ઼઼ཱྀ࡚።Ϋጯछᗬপ͈ĞKarl Wittfogelğ۞ :ໂᝋ˧ณ۞ͧྵࡁտįĞOriental Despotismٺ͹ཌྷů၆ט૞͞ڌĮ۞ۍѐ΍ .֏̝т˭ĞWittfogel KٯA Comparative Study of Total Powerğ̚൴ܑĂ̂ ඾Ăषё֐ඈᛌĂ1989Ĉ10ğĈ ۞ົۤ͞ڌҘۤ͞ົߏ׌࣎ԆБ̙Т۞ۤົԛၗĂڌ఺ώ඾үᄮࠎ న׶გநυืޙ૜̙Ξ̶Ą̂ఢሀ۞ͪӀ̍඀۞ͪڼԛј׶൴णᄃ ఺˘௡ᖐ۞ˠᓁߏμӻ۞໤טϲ˘࿆࣎̈́Б઼۞௡ᖐĄĶЯѩĂଠޙ ϤѩԛјĄ઼҃̚ϒߏ఺˘পᇈܮטᝋ˧ķĂӖ͹૞ڼ౯ԛё౵੼௚ ะ̚ͅߍĄ۞ ჌ෛ֎â۞ځ͛͞ڌ͹ཌྷķࡶઇࠎҘ͞ˠᒢྋט૞͞ڌ༊൒ĂٙᏜĶ ࡊጯ۞̰உĄၐጯ៍މĂ֭׍ѣĶለ߷͕̚ኢķ้ШĂݒϏυ׍ܜஅᅈ߹ ஽Ğ2005Ĉ14ğᄮࠎĈ ͹ཌྷķĄԧࣇ఺ᇹᄲĂ֭ט૞͞ڌࠧ˯̙֭хд׍ѣপঅώኳ۞Ķ͵ ͹טߏӎᄮለ߷ͽγᇃ̂гડிк઼छ።Ϋ൴ण۞ߙ˘ล߱۞૞̙ ͹ཌྷķ఺࣎ט૞͞ڌཌྷ߆ᝋĂѣ࿅఺͞ࢬٕ֤͞ࢬྵࡎ΍۞পᇈĄĶ טķ۞૞͞ڌķٙপѣĂĶ͞ڌĶܧ͹ཌྷטЩෟ৿ͻࡊጯ۞̰टĄ૞ ͹ཌྷ˵՟ѣপள۞ώኳĄ ኳᘀ̂̍඀Ğݱ֠ğ۞ၹۏ༊ᄃՂጯ๔ඈ࠹ᙷтՆϒ౼Ă˵ߏͽγд ᎝ֽኢ઼ࢗ̚˯Ο઼छԛј۞ჹЯĂҭߏ΁ࣇ̙֭׍Ϩˠᆊࣃઐ֍Ą8 Նϒ౼ࠎᄂ៉ጯ۰၆˯Ο઼઼̚छԛјன෪ϡ˧ࠤ๔۰Ă҃΁дѩᛉᗟ˯ѣֱአ׶้ 8 ໂࠎ૜̷࠹ᙯĄҭҬͼ˵ϏۋШĄࢵАĂ΁ૻ˧͹ૺ઼छ۞யϠߏݱ֠ౄјĂ֭ᄃጼ дआഈ۞Հѝഇ۞ᇆᜩĄ֍ͩ඾ĮΟ΃ۤົᄃ઼छįĈĶᦺ˿ݱᒒ˜˘րЕ۞ି؟ଵϋ ᎝ᦺ၁Ă̙ҭᅮࢋ࠹༊јሢ۞Җ߆௡ᖐۍăྻ˿ă˿פኑᗔ̍඀ĂΒ߁నࢍăീณă ޽೭̂Բଂְ᎝ݱ۞ˠࣶĂ˵ᅮࢋ᎕х౺ዶᖏࢴͽዳ߿ְ̙Ϡய۞౻˧ĄΞ֍ݱᒒֽ Ăͽ̈́Җ߆௡ᖐ̝ኑᗔ̼ů఺ֱౌߏ઼छ፟ၹ଀ͽྻט၁ᇾᙊྤ໚̝ะ̚ăˠ˧̝ଠ Ąညͳݱ૯ăπᖏޘү۞υࢋ୧ІĂٙͽԧࣇᄮࠎݱᒒߏᑭរ઼छ̝ԛјᄃ൴ण۞͎ ॡഇ͇˭༱֣۞ݭၗĞ1992Ĉ145ğķćĶᓁ҃֏̝Ăፋវྤ໚ะޓᄂඈΟݱ̂ໄͅߍ̣ ۰Ą఺ᄃາϮጡॡ΃ѝഇڼд͌ᇴˠ͘̚Ăிˠ౹ౄ۞ੑಱ̂ొ̶ϡֻֽዳ͌ᇴ௚̚ ࡊጯኢᕍƟௐ 76 ഇƟϔ઼ 107 ѐ 6 ͡ 37ڼ߆ Вᝋ˧̈́ลᆸ̶̼Ăͽ̈́ᐌֽّ̝̳҃טछૻ઼ٺҭ̙გߏңᄲĂ၆ ൑ॲώमҾĄপҾՂጯ๔ඈ֭ڱπඈĂૺЍۡăՂጯ๔ඈ̈́Նϒ౼࠻̙۞ Ăᄃͩ୉ϔி၆ϲ۞Ğ1997Ĉ354-356ğĄ۞ّט޽ ჍĂ఺ ჌Ķ̳Вᝋ˧ķ˜ߏૻ ጼ۞ᅮࢋ૲ֽĶາ઼छķ۞υࢋᄃԛ๬ĄفপҾĂ༊ซˢ˞ጼ઼ॡഇĂ ޘטՆϒ౼д׎Įበ͗ᆅϔį̝֍ĂЯࠎυืБ઼࠰һĂٙͽᚑ૜͗ᚱֶ ྾Ğᅑğ۞Ķ౎ˠķజЪჍٺاฏĞౌğ۞Ķ઼ˠķٕٺاயϠ˞Ăֽࣧ ᚑ૜۞જࣶវրĄ9ޘטࠎĶϔķĂበˢ˞Ķበ͗ᆅϔķĂГລ੨ͽг͞Җ߆ ј˞Ķ̼ࣧ̄ķ۞࣎ˠĂԆБؤჯᘭĂݒ̙Һ۞ޘטѣछ୉̡̈́ϣ̪ܮӈ Вᝋ˧Ⴃ౅ăજࣶĄ10 পҾдྍ३ௐ 9 ౢIJጼใ̚۞በ͗ᆅϔijĂّ̳טజૻ ᄃኬԝϹ໫Ă̈ྺགྷۋᆅϔĶ৔யķǕጼڌķ࡭ֹ̋عೡࢗ˞ጼ઼Ķາ߆ Ξਕߏ˘჌ڇفۋТĄܳј఺჌Լត۞ࣧЯᔵ൒̙୻຾Ăጼ̙ޝ೼࿆ဓͻ۞Ӯඈ༊൒ ؟υࢋ۞߱͘Ğ1992Ĉ208ğķćĶጐგ̼͛۞ܑனݭёѣҾĂࡓ̼̋͛׶։ஈ̼͛౅ᜨ ᅳጱۤົ۞ன෪݋ߏ˘࡭۞Ą఺჌͹ጱ˧༊൒׶થ׹઼छ፟ጡ࠹༊̙ТĂ݈۰ĺͽି ЧᆸࢬĂົۤڼ߿જஎˢ߆ି؟۰ĺৠ྽నିĻĄથ׹઼छᔵ൒௉߆Ъ˘ĂޢˠְৠĻĂ ׍۞ّॾĂआ΃઼छдଂͽˠְৠ྽నି۞ᖼត࿅̍ڼ௚ڼ௲ᗓ̙˞߆ି؟˯ҭώኳ ࠎ͹ጱᖼି؟඀̚Ăऻُ࢑ፉ˞ᙯᔣّ۞።ΫЇચĄ઼̚Ο΃઼छ̝ԛјĂۤົଂͽ ᎝ࠎޙࢦࢋ۞ᙯᔣĞ1992Ĉ155ğĄķՆͩߊͽݱᒒ̝૱ܧˢͽ࢕ă߆ࠎ͹ጱĂߏ˘࣎ 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ˠ͘඾Ă၁˜ߙ˘ጯࠁВТ۞౹үĄՂጯ๔ĞࡧछᓐĂ1995Ĉ6ğኢ̝˘ܧ Ĉځࠤ Įგ̄įБ३ቔౢᓄкĂᔵΒӣѣგͩ᏷ᄲĂ׎̙ј˷˘ॡ˘͘Ă ளĂ൒˲֏̈́გЅ۰Ă׎಴؇̝݋˘Ąڡຐ׽кޥѝѣؠኢĄЧቔ वཱྀĂ҃ጯᄲ̰टѣࡶ̒ώܝ఺ಶ׶ጼ઼ॡጏ̶ࠎˣ˘ᇹĂӮր͋ ኳ۞̙ТĄ؜ăਰ̝ม۞मҾĂӈ׎ពּĄ২ͽ݈ΟᚱĂჍĶߙ̄ķ ˘۰Ă૱ߏ˘࣎ጯࠁ።΃็߹۞үݡĂĮგ̄įҋּ̙γĄ఺࣎ጯࠁ Ҙ႔Ă̪ѣࢦ̂ᇆᜩĄזؼᜈۡ ѣٙᏜĶ֏̳ķ̝ᄲĂٙܮՂ̝ͩγĂ୻ጏౢጯྕдĮ͛Ϋ఼ཌྷį̚Ă (͛ᙜ҃ռፂࠎ̎ѣ˵Ąķ(IJ֏̳˯ijٺᏜĶΟˠ̝֏Ăٙͽࠎ̳˵ĂϏဘ࠿ ܕˠᘲॲ፨ѣĶጼ઼݈൑ռछ඾үķĞ1997Ĉ13-62ğ̝ᄲĂ˜૞ಶĮგ̄į ३҃य़ኢٙ̈́Ă҃ҴလᐁĞ1985Ĉ19-20ğ̝ტЪّኢᕝΞࠎ΃ܑĈ11˘ ߙͩĂ྾३ͽٺᄏΟˠ඾३Ă̙ҋཌؖЩĂଘरर࠹็Ăۢ׎ጯ΍ ᗟ̝Ă׎ٕॡ΃࿅˳ĂٕጯϏЩछĂ݋็۰ε׎ؖЩջĄӈ׎Ⴭࠎ ৈĂܢरѣٙޢĂٕشԙ̄ؕ඾ѻܝ׎ˠ͘඾Ăٕٺߙͩ۰Ăٕ΍ҋ ；Ăӈࠎߙ氏之學。古人以學術為公，初非以此爭名ڱҭਕ̙εछ ѩຍĄځҴလᐁĞ1974Ĉ599-602ğΩдĮαऱ೩ࢋᏰ෠į̚Հ੫၆Įგ̄į҃ಏ፾Ᏸ 11 ѣᙯѩ͞ࢬ̝੅ኢĂΩણోᑕࣰĞ1996Ĉ1-12ğĄ ࡊጯኢᕍƟௐ 76 ഇƟϔ઼ 107 ѐ 6 ͡ 39ڼ߆ 雇於撰著之人，不加別白也。 дА২ኜ̝̄඾ү̚Ăᘲॲ፨Ğ1997Ĉ424-425ğࠤࠎଯૣĮგ̄įĂ ׎֏྽Ĉ ҂႔ԠĂგ̄ˣȈ̱ቔĂ̫˸۰̖ȈቔĂдА২ኜ̄ĂྉࠎλᮏĂ ăڱڱ३Ξ̈́Ą͕ఙăϨ͕Ăྚᛖ྽វĂҁఄ̝३ĂϏਕᅈ࿅ćܧᅈ ϔăԛ๕ăϒ͵ăێᙱ๕ĂϏ೷кឰćڱؠܧநĂᔹڱĂಶኢڱځ Ъăׁᙴăأ֏ćᅅࢦኜቔ˫ࠎநੑ̝ᄬćౚว݋ѣ̝ڼĂк߆઼ڼ ćгந݋ѣгࣶćԙ̄ᖚ̶טăڱăһڱ˛αॡặҖćϡһ݋ѣ ֏ᖃć̖г֏ᗁć׎΁ኜቔĂϺ࠰தѣ؝ྔĄЧछጯᄲĂܲх౵ူĂ ൴ࠤჟĂྕጼ઼২႔ጯఙ̝ᚗᖟ˵Ąᚗᖟд݈̙҃ۢϡĂ̙ͽ̂ྚ ΞଓݙĊ ѩᄲ֖֍Įგ̄į̝ᖳಱ፾পĂಶߋࡌጼ઼ॡ઼छ൴ण҃ኢĂ׎͹ૺ ࠤΞࢦෛ੅ኢ̝Ą ຐ̈́߹ࠁА̟ͽரኢĄޥĂ၆Įგ̄į˘३۞ޘࢵАԧࣇଂϫᐂጯ֎ ˘т˯͔ᘲॲ፨ٙ֏ĂĮგ̄į̰टࠤࠎᅺᗔĂ12 ൒݋Ξͽј׎ր௚֭ࠎྕ Ąצछ̝ᄲ๜ĉֶϫ݈ጯࠧࡁտĂҿĮგ̄įࠎเҁ˘ࠁ඾үĂ༊Ξତ 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  • PHIL 3531: Topics in Chinese Philosophy: Huanglao Daoism Term 2, 2019

    PHIL 3531: Topics in Chinese Philosophy: Huanglao Daoism Term 2, 2019

    PHIL 3531: Topics in Chinese Philosophy: Huanglao Daoism Term 2, 2019 Time: Thur 9:30 am-12:15 pm Location: ELB 303 Course Overview This course examines one of the most neglected schools of ancient China: Huanglao Daoism. Arising in the late Warring States period, Huanglao reached its peak in the Han dynasty. The school is syncretic in nature, drawing upon the Legalist thought of Hanfeizi and Guanzi, the Daoist thought of Laozi, and the medical writings attributed to the Yellow Emperor. There is no central text used by this School but a selection of concepts that were discussed across a variety of texts, the most notable being: “law, standard” (fa 法), Dao 道, “punishment” (xing 刑), “virtue” (de 德), Qi 氣, Yin-Yang 陰陽, etc. These concepts were all used by the ruler as an expression of his authority and as a model for benevolent governance. The second half of the course focusses on Chinese medicine and its connection to Huanglao cosmology which saw humans as inseparable from and subject to the cycles of Nature and the spiritual power of Heaven. Advisory to Majors: to be taken in year 2 or above. Learning Outcomes 1. Become familiar with key philosophical concepts, arguments, and movements. 2. Develop your skill in reading philosophical texts. 3. Develop your critical thinking skills by discussing lecture materials in tutorials. 4. Learn how to research and write philosophical papers. Topics See lecture schedule below Learning Activities 1. Read and give thought to the assigned readings. 2. Develop the skills mentioned above in the Learning Outcomes.
  • Emptying the Mind and Stilling the Body Syncretism in the Concept of Self-Regulation in Chapter 22 of the Chunqiu Fanlu

    Emptying the Mind and Stilling the Body Syncretism in the Concept of Self-Regulation in Chapter 22 of the Chunqiu Fanlu

    Original Paper UDC 111:159.9.016.1(315) Received April 24th, 2014 Ivana Buljan University of Zagreb, Faculty of Humanities and Social Sciences, Ivana Lučića 3, HR–10000 Zagreb [email protected] Emptying the Mind and Stilling the Body Syncretism in the Concept of Self-Regulation in Chapter 22 of the Chunqiu fanlu Abstract The concept of shen 身, meaning a person in all his or her physiological, psychological, and sociological aspects, is an important concept in Chinese philosophy. What the nature of shen is, and consequently how to maintain, regulate, and cultivate one’s own body/self/ person, has been a prominent philosophical issue in China. This article examines how this issue was comprehended in Chapter 22, the “Tong guo shen” 通 國身 (“Linking the State and the Body”) chapter, of the important Chinese philosophical compendium the Chunqiu fanlu 春秋繁露, traditionally ascribed to Dong Zhongshu 董仲舒 (c. 179 to 104 BCE). This article follows and expands upon research conducted by Sarah Queen, who suggested that some of the chapters of the unit to which the “Tong guo shen” belongs are character­ ised by a syncretic approach and suggest familiarity with inner-cultivation techniques. This article particularly focuses on syncretism in the notion of self­regulation in the “Tong guo shen” chapter. It examines the core principles, values, concepts, and ideas of self-regulation in the context of the Chunqiu fanlu’s earlier sources. Through an examination of texts and documents produced from the Spring and Autumn period to the end of the Eastern Han dy­ nasty, this paper reconstructs the idea of self-regulation through a mutually corroborative philological and philosophical analysis.
  • The Analects of Confucius

    The Analects of Confucius

    The analecTs of confucius An Online Teaching Translation 2015 (Version 2.21) R. Eno © 2003, 2012, 2015 Robert Eno This online translation is made freely available for use in not for profit educational settings and for personal use. For other purposes, apart from fair use, copyright is not waived. Open access to this translation is provided, without charge, at http://hdl.handle.net/2022/23420 Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://hdl.handle.net/2022/23422 The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://hdl.handle.net/2022/23424 CONTENTS INTRODUCTION i MAPS x BOOK I 1 BOOK II 5 BOOK III 9 BOOK IV 14 BOOK V 18 BOOK VI 24 BOOK VII 30 BOOK VIII 36 BOOK IX 40 BOOK X 46 BOOK XI 52 BOOK XII 59 BOOK XIII 66 BOOK XIV 73 BOOK XV 82 BOOK XVI 89 BOOK XVII 94 BOOK XVIII 100 BOOK XIX 104 BOOK XX 109 Appendix 1: Major Disciples 112 Appendix 2: Glossary 116 Appendix 3: Analysis of Book VIII 122 Appendix 4: Manuscript Evidence 131 About the title page The title page illustration reproduces a leaf from a medieval hand copy of the Analects, dated 890 CE, recovered from an archaeological dig at Dunhuang, in the Western desert regions of China. The manuscript has been determined to be a school boy’s hand copy, complete with errors, and it reproduces not only the text (which appears in large characters), but also an early commentary (small, double-column characters).
  • 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

    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.
  • Economic Cycles in Ancient China

    Economic Cycles in Ancient China

    NBER WORKING PAPER SERIES ECONOMIC CYCLES IN ANCIENT CHINA Yaguang Zhang Guo Fan John Whalley Working Paper 21672 http://www.nber.org/papers/w21672 NATIONAL BUREAU OF ECONOMIC RESEARCH 1050 Massachusetts Avenue Cambridge, MA 02138 October 2015 This paper is the second of a planned series examining the Chinese history of ancient economic thought in light of later Western thought. The first paper is Monetary Theory and Policy from a Chinese Historical Perspective which has been published in China Economic Review (Volume 26, September 2013, Pages 89-104.) This work is of importance in better understanding the Chinese policy response to the global issues of the day; the financial crisis, global warming and climate change. We acknowledge financial support from the Ontario Research Fund (ORF-F3), IDRC, and the Centre for International Governance Innovation (CIGI), Waterloo Ontario. The views expressed herein are those of the authors and do not necessarily reflect the views of the National Bureau of Economic Research. NBER working papers are circulated for discussion and comment purposes. They have not been peer- reviewed or been subject to the review by the NBER Board of Directors that accompanies official NBER publications. © 2015 by Yaguang Zhang, Guo Fan, and John Whalley. All rights reserved. Short sections of text, not to exceed two paragraphs, may be quoted without explicit permission provided that full credit, including © notice, is given to the source. Economic Cycles in Ancient China Yaguang Zhang, Guo Fan, and John Whalley NBER Working Paper No. 21672 October 2015 JEL No. N1,N15 ABSTRACT We discuss business cycles in ancient China.
  • On Confucius's Ideology of Aesthetic Order

    On Confucius's Ideology of Aesthetic Order

    Cultural Encounters, Conflicts, and Resolutions Volume 3 Issue 1 Article 6 12-2016 On Confucius’s Ideology of Aesthetic Order Li Wang Northeast Normal University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/cecr Part of the Bilingual, Multilingual, and Multicultural Education Commons, Critical and Cultural Studies Commons, Cultural History Commons, Dispute Resolution and Arbitration Commons, Gender, Race, Sexuality, and Ethnicity in Communication Commons, International and Intercultural Communication Commons, Peace and Conflict Studies Commons, and the Social and Cultural Anthropology Commons How does access to this work benefit ou?y Let us know! Recommended Citation Wang, Li (2016) "On Confucius’s Ideology of Aesthetic Order," Cultural Encounters, Conflicts, and Resolutions: Vol. 3 : Iss. 1 , Article 6. Available at: https://engagedscholarship.csuohio.edu/cecr/vol3/iss1/6 This Article is brought to you for free and open access by the World Languages, Literatures, and Cultures Journal at EngagedScholarship@CSU. It has been accepted for inclusion in Cultural Encounters, Conflicts, and Resolutions by an authorized editor of EngagedScholarship@CSU. For more information, please contact [email protected]. On Confucius’s Ideology of Aesthetic Order Abstract Advocating order, order for all things, and taking order as beauty is the core element of Confucius’s aesthetic ideology. Confucius’s thought of aesthetic order is different from others of the “hundred schools of thoughts” in the pre-Qin period, and is also diverse from the Western value of aesthetic order. Confucius’s thought of aesthetic order has its own unique value system, which has become the mainstream value of aesthetic order in the Chinese society for 2000 years until today, after being integrated with the Chinese feudal imperial system in early Han Dynasty.
  • Download File

    Download File

    On the Periphery of a Great “Empire”: Secondary Formation of States and Their Material Basis in the Shandong Peninsula during the Late Bronze Age, ca. 1000-500 B.C.E Minna Wu Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMIBIA UNIVERSITY 2013 @2013 Minna Wu All rights reserved ABSTRACT On the Periphery of a Great “Empire”: Secondary Formation of States and Their Material Basis in the Shandong Peninsula during the Late Bronze-Age, ca. 1000-500 B.C.E. Minna Wu The Shandong region has been of considerable interest to the study of ancient China due to its location in the eastern periphery of the central culture. For the Western Zhou state, Shandong was the “Far East” and it was a vast region of diverse landscape and complex cultural traditions during the Late Bronze-Age (1000-500 BCE). In this research, the developmental trajectories of three different types of secondary states are examined. The first type is the regional states established by the Zhou court; the second type is the indigenous Non-Zhou states with Dong Yi origins; the third type is the states that may have been formerly Shang polities and accepted Zhou rule after the Zhou conquest of Shang. On the one hand, this dissertation examines the dynamic social and cultural process in the eastern periphery in relation to the expansion and colonization of the Western Zhou state; on the other hand, it emphasizes the agency of the periphery during the formation of secondary states by examining how the polities in the periphery responded to the advances of the Western Zhou state and how local traditions impacted the composition of the local material assemblage which lay the foundation for the future prosperity of the regional culture.
  • Early Chinese Diplomacy: Realpolitik Versus the So-Called Tributary System

    Early Chinese Diplomacy: Realpolitik Versus the So-Called Tributary System

    realpolitik versus tributary system armin selbitschka Early Chinese Diplomacy: Realpolitik versus the So-called Tributary System SETTING THE STAGE: THE TRIBUTARY SYSTEM AND EARLY CHINESE DIPLOMACY hen dealing with early-imperial diplomacy in China, it is still next W to impossible to escape the concept of the so-called “tributary system,” a term coined in 1941 by John K. Fairbank and S. Y. Teng in their article “On the Ch’ing Tributary System.”1 One year later, John Fairbank elaborated on the subject in the much shorter paper “Tribu- tary Trade and China’s Relations with the West.”2 Although only the second work touches briefly upon China’s early dealings with foreign entities, both studies proved to be highly influential for Yü Ying-shih’s Trade and Expansion in Han China: A Study in the Structure of Sino-Barbarian Economic Relations published twenty-six years later.3 In particular the phrasing of the latter two titles suffices to demonstrate the three au- thors’ main points: foreigners were primarily motivated by economic I am grateful to Michael Loewe, Hans van Ess, Maria Khayutina, Kathrin Messing, John Kiesch nick, Howard L. Goodman, and two anonymous Asia Major reviewers for valuable suggestions to improve earlier drafts of this paper. Any remaining mistakes are, of course, my own responsibility. 1 J. K. Fairbank and S. Y. Teng, “On the Ch’ing Tributary System,” H JAS 6.2 (1941), pp. 135–246. 2 J. K. Fairbank in FEQ 1.2 (1942), pp. 129–49. 3 Yü Ying-shih, Trade and Expansion in Han China: A Study in the Structure of Sino-barbarian Economic Relations (Berkeley and Los Angeles: U.
  • Inner Enterprise (Guanzi, Neiye 管子。內業)

    Inner Enterprise (Guanzi, Neiye 管子。內業)

    “Early Chinese Thought” Course Readings (R. Eno) The Inner Enterprise (Guanzi, Neiye 管子。內業) Towards the close of the fourth century BCE the new ruling house of the state of Qi 齊 decided to strengthen its prestige by establishing an academy at its capital city of Linzi. This academy, which was located near a gate in the city wall known as the Jixia 稷下 Gate, was intended to serve as a magnet for intellectual talent that would both redound to the credit of the Qi rulers and also provide it with a promising group of young men from which to recruit government talent. This institution became known as the Jixia Academy, and it became the intellectual center of early third century China. Jixia was attractive to learned men of every variety. We do not know precisely how men came to receive appointments there, but it seems likely that all that was needed was for a master and his disciples to find a patron among the patricians of Qi to recommend an appointment to the ruler. If the Qi court deemed such a master worthy of installment among the wise men of Jixia, then he would receive from the ruling house a stipend sufficient for his needs – including his need to house and feed his disciples – and in return he would simply be expected to remain at Jixia, accepting disciples and participating in the ceremonial events of the Academy. Once the most famous masters of China were assembled at Jixia, young men came there in numbers to select a master and be trained in some tradition that would provide them with a path to employment, fame, or simply intellectual fulfillment.
  • CHAPTER 1 the BASIC ARGUMENT A. It Was the Sixth Year of The

    CHAPTER 1 the BASIC ARGUMENT A. It Was the Sixth Year of The

    CHAPTER 1 THE BASIC ARGUMENT a. It was the sixth year of the shiyuan era1, when an imperial edict directed the Chancellor and the Imperial secretaries to confer with the recommended Worthies and Literati2, and to enquire of them as to the rankling grievances among the people. b. The Literati responded as follows: It is our humble opinion that the principle of ruling lies in forestalling wantonness while extending the elementals of virtue, in discouraging mercantile pursuits while inspiring benevolence and righteousness. Let lucre never be paraded before the eyes of the people; only then will enlightenment flourish and mores improve. c. But now with the salt, iron, and alcohol monopolies, as well as equalizing distribution3 established in the commanderies and feudal states, the government has entered into financial competition with the people, destroying natural simplicity and innocence, while fostering selfishness and greed. As a result, few among our people take up the foundation of livelihood4, while many flock to the non-essential offshoots5. When embellishment is overwrought, it weakens the core substance; when the branches are overgrown, then the foundation is eroded. When the non-essential offshoots are cultivated, the people become frivolous; when the foundation is developed, the people are simple and guileless. The people being simple, wealth will abound; when the people are extravagant, cold and hunger will follow. We pray that the salt, iron, and alcohol monopolies and the system of equalizing distribution be abolished so that the principal industries may be encouraged while secondary occupations thwarted, and agriculture broadly benefited. d. The Lord Grand Secretary said: When the Xiongnu rebelled against our authority and frequently raided and devastated the frontier settlements, to be constantly on the watch for them was a great strain upon the military of the Middle Kingdom; but without measures of precaution, these forays and depredations would never cease.