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The Alchemical Body in Daoism
The Alchemical Body in Daoism FABRIZIO PREGADIO Abstract This paper surveys some of the main features of the view of the human body in Daoist internal alchemy (neidan 內丹). The first sections discuss three different terms that refer to the body; cosmological, political, theological, natural, and al- chemical metaphors used to describe it; and the use of the body as a support for the system of correspondences that tie the human being to the cosmos. On this background, the development of internal alchemy closely relates to the earlier Daoist meditation practices on the inner gods. The figure of the Red Child (the innermost deity of the human being), in particular, bears close analogies to the “embryo” that alchemists generate through their practices. The final sections are concerned with the two main alchemical charts of the human body and with the use of the Buddhist concept of “dharma-body,” which some masters describe as the true immortal body. It is virtually impossible to distinguish the Daoist understanding of the body from its understanding of the human being, and this point consti- tutes on its own a central aspect of the Daoist way of seeing. For a Daoist, knowledge of the anatomic forms and the physiological workings of the body, or any of its parts and organs, is virtually irrelevant. The physical body performs another function: it serves to support different sets of metaphors that express the relation of the whole person to the Dao, the ultimate principle to which the person owes its existence. These metaphors may be cosmological (the body as a microcosm), political (the body as an administrative system), theological (the body as the residence of inner gods), natural (the body as a “landscape”), and alchemical (the body as a laboratory for compounding the elixir), to name the most important ones. -
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. -
Foreigners and Propaganda War and Peace in the Imperial Images of Augustus and Qin Shi Huangdi
Foreigners and Propaganda War and Peace in the Imperial Images of Augustus and Qin Shi Huangdi This thesis is presented by Dan Qing Zhao (317884) to the School of Historical and Philosophical Studies in total fulfilment of the requirements for the degree of Master of Arts in the field of Classics in the School of Historical and Philosophical Studies Faculty of Arts University of Melbourne Principal Supervisor: Dr Hyun Jin Kim Secondary Supervisor: Associate Professor Frederik J. Vervaet Submission Date: 20/07/2018 Word Count: 37,371 TABLE OF CONTENTS Acknowledgements i Translations and Transliterations ii Introduction 1 Current Scholarship 2 Methodology 7 Sources 13 Contention 19 Chapter One: Pre-Imperial Attitudes towards Foreigners, Expansion, and Peace in Early China 21 Western Zhou Dynasty and Early Spring and Autumn Period (11th – 6th century BCE) 22 Late Spring and Autumn Period (6th century – 476 BCE) 27 Warring States Period (476 – 221 BCE) 33 Conclusion 38 Chapter Two: Pre-Imperial Attitudes towards Foreigners, Expansion, and Peace in Rome 41 Early Rome (Regal Period to the First Punic War, 753 – 264 BCE) 42 Mid-Republic (First Punic War to the End of the Macedonian Wars, 264 – 148 BCE) 46 Late Republic (End of the Macedonian Wars to the Second Triumvirate, 148 – 43 BCE) 53 Conclusion 60 Chapter Three: Peace through Warfare 63 Qin Shi Huangdi 63 Augustus 69 Conclusion 80 Chapter Four: Morality, Just War, and Universal Consensus 82 Qin Shi Huangdi 82 Augustus 90 Conclusion 104 Chapter Five: Victory and Divine Support 106 Qin Shi Huangdi 108 Augustus 116 Conclusion 130 Conclusion 132 Bibliography 137 ACKNOWLEDGEMENTS I would like to offer my sincerest thanks to Dr Hyun Jin Kim. -
REIMAGINING DAOIST ALCHEMY, DECOLONIZING TRANSHUMANISM: the FANTASY of IMMORTALITY CULTIVATION in TWENTY‐
Science Fiction’s Imagined Technologies with Emanuelle Burton, “The Nuts and Bolts of Transformation: Science Fiction’s Imagined Technologies and the Civic Imagination”; Michelle A. Marvin, “Memory Altering Technologies and the Capacity to Forgive: Westworld and Volf in Dialogue”; Nathan Schradle, “In Algorithms We Trust: Magical Thinking, Superintelligent AI, and Quantum Computing”; and Zhange Ni, “Reimagining Daoist Alchemy, Decolonizing Transhumanism: The Fantasy of Immortality Cultivation in Twenty-First Century China” REIMAGINING DAOIST ALCHEMY, DECOLONIZING TRANSHUMANISM: THE FANTASY OF IMMORTALITY CULTIVATION IN TWENTY-FIRST CENTURY CHINA by Zhange Ni Abstract. This article studies a new fantasy subgenre that emerged in contemporary China, xiuzhen xiaoshuo (immortality cultivation fiction), which builds imaginary worlds around the magical practice of Chinese alchemy and fuses it with science and technology. Af- ter the arrival of the modern, Western triad of science, religion, and magic/superstition, alchemical practices of the Daoist tradition were labeled as a “superstition” to be eradicated; however, they persisted and began to flourish within and beyond the realm of fantasy litera- ture in the late twentieth and early twenty-first centuries. Immortality cultivation fiction has generated a magical form of transhumanism, which envisions human enhancement through techniques beyond the boundaries of “proper” science and “legitimate” religion. While transhumanism in the Euro-American West is popular among white bourgeoisie males and -
Ge Hong's Master Who Embraces Simplicity (Baopuzi). In: Extrême-Orient, Extrême-Occident
Michael Puett Humans, Spirits, and Sages in Chinese Late Antiquity : Ge Hong's Master Who Embraces Simplicity (Baopuzi). In: Extrême-Orient, Extrême-Occident. 2007, N°29, pp. 95-119. Abstract This paper attempts to answer the questions : What was Ge Hong trying to do when he wrote the Baopuzi ? What were his arguments ? And why, within the context of the time, were these arguments significant ? In answering these questions, the essay claims that there is a unified set of ideas concerning humans, sages, and the spirit world in the Baopuzi. Moreover, it is a set of ideas that underlies both the inner and outer portions of the text. Michael Puett m^nMMtanammm.mi «##»*, «KHira, «h»a. mxu Résumé Hommes, esprits et sages dans l'Antiquité tardive : Le Maître qui embrasse la simplicité (Baopuzi) de Ge Hong Le présent article s'efforce de répondre à la question de savoir quelle pouvait être la visée de Ge Hong lorsqu'il composa le Baopuzi. Quelles idées y a-t-il avancées et comment les a-t-il défendues ? Enfin, qu'est- ce qui à la lumière de son époque donne à ses arguments un tour si particulier ? Nous soutenons dans ces pages qu'il y a une réelle cohérence argumentative et une vision d'ensemble dans le discours de Ge Hong sur les humains, les sages et les esprits. Cette ensemble d'idées innerve aussi bien les chapitres intérieurs qu'extérieurs de l'ouvrage. Citer ce document / Cite this document : Puett Michael. Humans, Spirits, and Sages in Chinese Late Antiquity : Ge Hong's Master Who Embraces Simplicity (Baopuzi). -
The Power of an Alleged Tradition: a Prophecy Flattering Han Emperor Wu and Its Relation to the Sima Clan*
The Power of an Alleged Tradition: A Prophecy Flattering Han Emperor Wu and its Relation to the Sima Clan* by Dorothee Schaab-Hanke . es muß stets eine lange Übermittlerkette vorhanden sein, damit sich die Hinweise oder Gedanken, die Kommentare, wie immer man es nennt, dehnen. Sie müsen durch zehn Hirne hindurch, um einen Satz zu ergeben.** (Alexander Kluge) Introduction During the early reign of Liu Che ᄸ, posthumously honored as Emperor Wu r. 141–87) of the Han, a severe struggle for infl uence and power seems to) ܹن have arisen among competing groups of experts concerned with the establishment of new imperial rites. This is at least the impression that the Shiji͑৩ (The Scribe’s Record) conveys to the reader in chapter 28, the “Treatise on the Feng and Shan Sacrifi ces” (Fengshan shuܱᑐए). According to the account given there, the compet- ing partners in this struggle were mainly the ru ኵ (here used in the sense of scholars who maintained that any advice in the question of ritual should entirely be based upon evidence drawn from the “Classics”) and a group of specialists called fangshī ʦ (a term which should be translated by “masters of techniques” rather than by the often used, but rather biased term magicians). * I am indebted to Prof. Dr. Hans Stumpfeldt (Hamburg), Dr. Achim Mittag (Essen) and Dr. Monique Nagel- Angermann (Münster) for their helpful and inspiring comments on the text. Special thanks to Dr. Martin Svens- son Ekström (Stockholm), Prof. Dr. E. Bruce Brooks and Dr. A. Taeko Brooks (Amherst, Mass.) as well as two anonymous readers for the BMFEA for their competent and engaged revising of the draft. -
A Reconstruction of Zhuangzi's Philosophy on Transcendence
religions Article The Big and the Great: A Reconstruction of Zhuangzi’s Philosophy on Transcendence Limei Jiang Center of Value & Culture, School of Philosophy, Beijing Normal University, Beijing 100875, China; [email protected] Received: 29 November 2018; Accepted: 25 December 2018; Published: 4 January 2019 Abstract: This essay attempts to demonstrate the logic of Zhuangzi in his different attitudes toward “debate on big and small” by bringing into discussion the two versions of translation in the English languages, which provide a new approach to analyze the difference in the controversial commentaries on Zhuangzi. This essay points out that the ideal of “free and easy wandering” is a type of positive pleasure. By means of rational thinking and imagination, one’s searching for the external values is turned into the internal pursuit for wisdom in the transformation of things. Zhuangzi’s theory of transcendence not only provides the subject with multi-perspectives, but also substitutes the self-identity with self-value. Through the interaction between self-awareness and self-reaction, the subject can be unified with the great Dao through purposive activities. However, Guo Xiang’s commentary cancels the necessity of self-cultivation and negates the purposefulness of the subject, which underestimates the value of Zhuangzi’s construction of transcendence. Keywords: positive pleasure; purposiveness; self-awareness; self-reflection; no-self 1. Introduction The “debate on big and small” (xiaoda zhi bian小'K¨) was raised in the first chapter, Free and Easy Wandering (xiaoyaoyou逍e8), of the Zhuangzi. It is also discussed in other chapters such as On Making Things Fit Together (qiwulunPiº) and Autumn Waters (qiushuiË4). -
Cinnamon Twig Formula Gui Zhi Tang Eastern Han Dynasty (25-220 A.D.)
ORIGINS: Shang Han Lun by Zhang Zhong Jing, CINNAMON TWIG FORMULA GUI ZHI TANG Eastern Han Dynasty (25-220 A.D.) Cinnamon Twig Formula (Gui Zhi Tang), is one of the most enduring and versatile formulas in the history of Chinese herbal medicine. The first appearance ofCinnamon Twig Formula in text dates from the Eastern Han Dynasty (25-220 A.D.). The source text is theShang Han Lun, written by Zhang Zhong Jing. GENERAL SIGNS/SYMPTOMS Cinnamon Twig Formula is the quintessential formula for harmonizing the wei (protective) qi and the ying (nutritive) qi. Clinically, this includes various applications, such as skin allergies, the common cold and other respiratory issues, inability to regulate body temperature, specific types of constipation, and the initial stages of wind-cold-damp bi syndrome. It is the very first formula discussed in Zhang Zhong Jing’s bookOn Cold Damage, which emphasizes its use as the primary formula to treat taiyang wind-strike pattern. The two decisive diagnostic features of taiyang wind-strike pattern are spontaneous sweating with aversion to wind. Other signs and symptoms may include low-grade fever and chills, headache, stiff neck, nasal congestion, dry heaves, and no thirst. CLASSICAL APPLICATIONS 1. Taiyang wind-strike pattern or 2. Loss of regulation between 4. Mismanaged treatment of invasion from wind-cold (with wei and ying after illness, taiyang stage illness wind predominant) childbirth, or with weak • When sweating has been promoted to • Spontaneous sweating constitution dispel cold, but has failed to eliminate • Aversion to wind • Spontaneous sweating the pathogen • Fever, unrelieved by sweating • Aversion to wind • When purgation has been used to treat a taiyang cold pattern, but exterior • Chills • Fever signs persist • Headache 3. -
The View of Ziran in the Inner Chapter of Baopuzi
Academic Journal of Humanities & Social Sciences ISSN 2616-5783 Vol.3, Issue 6: 81-88, DOI: 10.25236/AJHSS.2020.030608 The View of Ziran in the Inner Chapter of Baopuzi Wang Jin1,*, Ding Qun2 1.Beijing Normal University, Beijing, 100875, China 2.Shandong Foreign Trade Vocational College, Shandong, 266100, China *Corresponding Author ABSTRACT. Ge hong's thought of “ziran” basically extends the meaning of “ziran” in the tao te ching, but in the extension, he pushes the scope of application of “ziran” to a metaphysical world, a physical natural existence and human society. Moreover, he believes that transcendental “ziran” and realistic “ziran” are closely related. People can change or even create realistic “ziran” by grasping transcendental “ziran”. His special understanding of “ziran” also provides important examples and theoretical support for his thought of “immortals can be acquired through learning”. KEYWORDS: Ziran, Baopuzi, Ge hong 1. Introduction As a famous Taoist in the Jin Dynasty, Ge Hong’s thoughts have a tremendous influence. Joseph once called him “the greatest alchemist in Chinese history” [1]. Although he was a Taoist, he was not a man of blind faith at that time, but a man with high scientific literacy. As his classic work, Baopuzi also embodied this strong scientific nature. Joseph also said that the “earlier chapters of his Pao phu Tsu contained some scientific thinking at what appears to be a high level”[1]. Although Ge Hong defined the inner chapter of Baopuzi as “saying yellow and white” in author's preface, and later generations usually praised Ge Hong's contribution to the golden elixir thought of Taoism, Ge Hong also focused on another core issue in the inner chapter of Baopuzi -” Immortals (shenxian 神仙) can be acquired through learning “(shen xian ke yi xue zhi 神仙可以学致)[2], “ziran 自然” is a core concept used by Ge Hong in solving this problem, just as Chen Kewen said “Ge Hong's philosophy of “ziran” is the theoretical basis of his theory of immortals. -
Three Fundamental Bonds and Five Constant Virtues Sāngāng Wŭcháng 三纲五常
◀ Three and Five Antis Campaigns Comprehensive index starts in volume 5, page 2667. Three Fundamental Bonds and Five Constant Virtues Sāngāng Wŭcháng 三纲五常 The Three Fundamental Bonds and the Five wuchang 三纲五常), or the shorter Bonds and Constants Constant Virtues are separate Confucian terms (gangchang), was the heart of Confucianism. Zhu Xi 朱 for the most important human relations and 熹 (1130– 1200), the great synthesizer of Neo-Confucian social virtues. In early Confucianism, one who thought, criticized the teachings of Buddhism and Dao- ism in the following manner: perfectly fulfilled these relationships and man- ifested these virtues was the highest form of [It] is unnecessary to analyze them to understand that they both abandon the Three [Fundamental human— a sage. The neo-Confucians combined Bonds] and Five Constant Virtues. Just this one these two terms into a single cosmological prin- [omission] earns them a reputation for commit- ciple that stood for human social order. ting a grave crime. It is unnecessary to say any- thing else about them. In other words, if a teaching did not promote the Fun- he expression Three Fundamental Bonds and Five damental Bonds and constant virtues, then not only was Constant Virtues sums up a Confucian doctrine it of no account, but, even worse, it was guilty of promot- that was designed to guide people’s behavior and ing disorder. Zhu Xi believed that humans could become aspirations in traditional China. The Three Fundamental sages by perfecting these three relationships and realiz- Bonds deal with traditional society’s most fundamental ing these five virtues. -
Notes on the Earliest Sanskrit Word Known in Chinese
SINO-PLATONIC PAPERS Number 201 May, 2010 Notes on the Earliest Sanskrit Word Known in Chinese by Hoong Teik TOH Victor H. Mair, Editor Sino-Platonic Papers Department of East Asian Languages and Civilizations University of Pennsylvania Philadelphia, PA 19104-6305 USA [email protected] www.sino-platonic.org SINO-PLATONIC PAPERS FOUNDED 1986 Editor-in-Chief VICTOR H. MAIR Associate Editors PAULA ROBERTS MARK SWOFFORD SINO-PLATONIC PAPERS is an occasional series dedicated to making available to specialists and the interested public the results of research that, because of its unconventional or controversial nature, might otherwise go unpublished. The editor-in-chief actively encourages younger, not yet well established, scholars and independent authors to submit manuscripts for consideration. Contributions in any of the major scholarly languages of the world, including romanized modern standard Mandarin (MSM) and Japanese, are acceptable. In special circumstances, papers written in one of the Sinitic topolects (fangyan) may be considered for publication. Although the chief focus of Sino-Platonic Papers is on the intercultural relations of China with other peoples, challenging and creative studies on a wide variety of philological subjects will be entertained. This series is not the place for safe, sober, and stodgy presentations. Sino- Platonic Papers prefers lively work that, while taking reasonable risks to advance the field, capitalizes on brilliant new insights into the development of civilization. Submissions are regularly sent out to be refereed, and extensive editorial suggestions for revision may be offered. Sino-Platonic Papers emphasizes substance over form. We do, however, strongly recommend that prospective authors consult our style guidelines at www.sino-platonic.org/stylesheet.doc. -
LING ZHI the History of Classic Medicine in Pre-Modern China Is Extremely Rich and Complex
LING ZHI The history of classic medicine in pre-modern China is extremely rich and complex. It is intimately associated with long-standing beliefs and hygienic practices1 of both the elite and commoners, some founded on quasi-religious or mystical ideas and superstitions, and a focus on surviving famines and envisioning living in perpetuity as an etherealized god-like spirit. Controlling one’s fate, reputation and legacy required following procedures designed to prolong one’s life and attain one’s natural life-span of a hundred years with continued physical and emotional vigor. The highest goal was to become immortal. Many methods were developed over the centuries to achieve these ambitions. During the Han Dynastic period, classical medical theory entailed sociopolitical ideals that would become manifest in a world united by compliance to rituals honoring Heaven, Earth and Man, moderation in all activities, and respectful obedience to the ruler, the ancestors, the family elders and particularly the laws of nature, as demonstrated in the revolution of the stars around the earth and the progression of the seasons.2 Deviations from the norm, whether from an emperor’s or a commoner’s misbehavior, resulted in illness. Restoration to order and health required compliance to the laws of nature and the adoption of dietary practices as recommended by the sagely physician. If unheeded, illness would ultimately transform into a more virulent disease from which one would die before reaching one’s predetermined life-span of one hundred years. (Most Chinese men, it was said, die by age 50. Most Chinese women died by 49).3 On the other hand, adherence to nature’s laws coupled with a special luminous magic potion taken by righteous adepts would enable one to possibly live longer than 100, perhaps even forever either as a dematerialized human or a physicalized spirit.