The Qin/Han Unification of China Course Description in Geography
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The Role of Qing Æ…–In the Huainanzi╎s Ethics
Susquehanna University Scholarly Commons Religious Studies Faculty Publications 9-2015 The Role of Qing 情in the Huainanzi’s Ethics Matthew L. Duperon Susquehanna University Follow this and additional works at: http://scholarlycommons.susqu.edu/reli_fac_pubs Part of the Chinese Studies Commons, and the Religion Commons Recommended Citation Duperon, Matthew L., "The Role of Qing 情in the Huainanzi’s Ethics" (2015). Religious Studies Faculty Publications. Paper 1. http://scholarlycommons.susqu.edu/reli_fac_pubs/1 This Article is brought to you for free and open access by Scholarly Commons. It has been accepted for inclusion in Religious Studies Faculty Publications by an authorized administrator of Scholarly Commons. For more information, please contact [email protected]. The Role of Qing 情 in the Huainanzi’s Ethics Matthew Duperon Susquehanna University The second-century BCE text Huainanzi purports to be an exhaustive compendium of all knowledge needed to successfully govern a vast, diverse empire like the one administrated by the early Han dynasty. As such, it addresses topics from a range of theoretical and applied fields like military theory, politics and the administration of government, economics, geography, ritual practice, and much more, all within the metaphysical framework of correlative cosmology in vogue at the time. In developing an overall program for how the Han empire should be administered, the Huainanzi authors take normative stances on these issues, and the text consequently includes a great deal of ethical content. The authors’ syncretic vision based in correlative cosmology provides the meta-ethical foundation upon which they build this ethical program. Thus, their program of ethical self-cultivation—how humans can move from a state of imperfection toward one of sagely perfection—partakes of the same theoretical framework that shapes the argument of the text as a whole. -
“Daoism and Confucianism” In: Liu X. (Eds) Dao Companion to Daoist Philosophy
Lai Karyn. (2015) “Daoism and Confucianism” In: Liu X. (eds) Dao Companion to Daoist Philosophy. Dao Companions to Chinese Philosophy, vol 6. Springer, Dordrecht, pp. 489-511. This is the post-print version. The definitive version is to be found at: https://link-springer- com.wwwproxy1.library.unsw.edu.au/chapter/10.1007/978-90- 481-2927-0_21 This chapter relies on a distinction between Confucianism and Daoism made during the Han dynasty (漢朝: 206 BCE–220 CE) and further perpetuated in Chinese intellectual history. It examines the connections between pre-Qin (秦朝: 221– 206 BCE) Daoist and Confucian philosophies, focusing on their differences as well as similarities. While it has been traditionally accepted that there are many tensions, and even antagonism, between concepts and approaches in Daoist and Confucian thought, the discussion here also focuses on the historical linkages and philosophical continuities that at times blur the distinction between the two. The primary comparison here will be conducted at three levels: the individual within its environment, the socio-political world, and the cultivation of the self. These three levels of analysis are organized in three sections, from the more inclusive to the more specific. However, the sections are only theoretical divisions, since both Daoist and Confucian philosophies emphasize a concept of selfhood that focuses on an individual’s relationships with others, within a larger natural and cosmic environment. To more fully understand these comparisons, it is important also to examine the intellectual climate within which interactions between so- called Daoism and Confucianism took place. These details, including information gleaned from relatively recently discovered texts, are not merely tangential to our understanding of both philosophies. -
The Reception and Translation of Classical Chinese Poetry in English
NCUE Journal of Humanities Vol. 6, pp. 47-64 September, 2012 The Reception and Translation of Classical Chinese Poetry in English Chia-hui Liao∗ Abstract Translation and reception are inseparable. Translation helps disseminate foreign literature in the target system. An evident example is Ezra Pound’s translation based on the 8th-century Chinese poet Li Bo’s “The River-Merchant’s Wife,” which has been anthologised in Anglophone literature. Through a diachronic survey of the translation of classical Chinese poetry in English, the current paper places emphasis on the interaction between the translation and the target socio-cultural context. It attempts to stress that translation occurs in a context—a translated work is not autonomous and isolated from the literary, cultural, social, and political activities of the receiving end. Keywords: poetry translation, context, reception, target system, publishing phenomenon ∗ Adjunct Lecturer, Department of English, National Changhua University of Education. Received December 30, 2011; accepted March 21, 2012; last revised May 13, 2012. 47 國立彰化師範大學文學院學報 第六期,頁 47-64 二○一二年九月 中詩英譯與接受現象 廖佳慧∗ 摘要 研究翻譯作品,必得研究其在譯入環境中的接受反應。透過翻譯,外國文學在 目的系統中廣宣流布。龐德的〈河商之妻〉(譯寫自李白的〈長干行〉)即一代表實 例,至今仍被納入英美文學選集中。藉由中詩英譯的歷時調查,本文側重譯作與譯 入文境間的互動,審視前者與後者的社會文化間的關係。本文強調翻譯行為的發生 與接受一方的時代背景相互作用。譯作不會憑空出現,亦不會在目的環境中形成封 閉的狀態,而是與文學、文化、社會與政治等活動彼此交流、影響。 關鍵字:詩詞翻譯、文境、接受反應、目的/譯入系統、出版現象 ∗ 國立彰化師範大學英語系兼任講師。 到稿日期:2011 年 12 月 30 日;確定刊登日期:2012 年 3 月 21 日;最後修訂日期:2012 年 5 月 13 日。 48 The Reception and Translation of Classical Chinese Poetry in English Writing does not happen in a vacuum, it happens in a context and the process of translating texts form one cultural system into another is not a neutral, innocent, transparent activity. -
Shijing and Han Yuefu
SONGS THAT TOUCH OUR SOUL A COMPARATIVE STUDY OF FOLK SONGS IN TWO CHINESE CLASSICS: SHIJING AND HAN YUEFU by Yumei Wang A thesis submitted in conformity with the requirements for the degree of Master of Art Graduate Department of the East Asian Studies University of Toronto © Yumei Wang 2012 SONGS THAT TOUCH OUR SOUL A COMPARATIVE STUDY OF FOLK SONGS IN TWO CHINESE CLASSICS: SHIJING AND HAN YUEFU Yumei Wang Master of Art Graduate Department of the East Asian Studies University of Toronto 2012 Abstract The subject of my thesis is the comparative study of classical Chinese folk songs. Based on Jeffrey Wainwright, George Lansing Raymond, and Liu Xie’s theories, this study was conducted from four perspectives: theme, content, prosody structure and aesthetic features. The purposes of my thesis are to trace the originality of 160 folk songs in Shijing and 47 folk songs in Han yuefu , to illuminate the origin of Chinese folk songs and to demonstrate the secularism reflected in Chinese folk songs. My research makes contribution to the following four areas: it explores the relation between folk songs in Shijing and Han yuefu and compares the similarities and differences between them ; it reveals the poetic kinship between Shijing and Han yuefu; it evaluates the significance of the common people’s compositions; and it displays the unique artistic value and cultural influence of Chinese early folk songs. ii Acknowledgments I would like to express my sincere gratitude to my supervisor Professor Graham Sanders for his supervision, inspirations, and encouragements during my two years M.A study in the Department of East Asian Studies at University of Toronto. -
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. -
History of China: Table of Contents
History of China: Table of Contents ● Historical Setting ● The Ancient Dynasties ❍ Dawn of History ❍ Zhou Period ❍ Hundred Schools of Thought ● The Imperial Era ❍ First Imperial Period ❍ Era of Disunity ❍ Restoration of Empire ❍ Mongolian Interlude ❍ Chinese Regain Power ❍ Rise of the Manchus ● Emergence Of Modern China ❍ Western Powers Arrive First Modern Period ❍ Opium War, 1839-42 Era of Disunity ❍ Taiping Rebellion, 1851-64 ❍ Self-Strengthening Movement ❍ Hundred Days' Reform and Aftermath ❍ Republican Revolution of 1911 ● Republican China ❍ Nationalism and Communism ■ Opposing the Warlords ■ Consolidation under the Guomindang ■ Rise of the Communists ❍ Anti-Japanese War ❍ Return to Civil War ● People's Republic Of China ❍ Transition to Socialism, 1953-57 ❍ Great Leap Forward, 1958-60 ❍ Readjustment and Recovery, 1961-65 ❍ Cultural Revolution Decade, 1966-76 ■ Militant Phase, 1966-68 ■ Ninth National Party Congress to the Demise of Lin Biao, 1969-71 ■ End of the Era of Mao Zedong, 1972-76 ❍ Post-Mao Period, 1976-78 ❍ China and the Four Modernizations, 1979-82 ❍ Reforms, 1980-88 ● References for History of China [ History of China ] [ Timeline ] Historical Setting The History Of China, as documented in ancient writings, dates back some 3,300 years. Modern archaeological studies provide evidence of still more ancient origins in a culture that flourished between 2500 and 2000 B.C. in what is now central China and the lower Huang He ( orYellow River) Valley of north China. Centuries of migration, amalgamation, and development brought about a distinctive system of writing, philosophy, art, and political organization that came to be recognizable as Chinese civilization. What makes the civilization unique in world history is its continuity through over 4,000 years to the present century. -
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. -
Tilting Vessels and Collapsing Walls—On the Rhetorical Function Of
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by OpenEdition Extrême-Orient Extrême-Occident 34 | 2012 Political Rhetoric in Early China Tilting Vessels and Collapsing Walls—On the Rhetorical Function of Anecdotes in Early Chinese Texts Vases qui basculent, murs qui s’effondrent — De la fonction rhétorique des anecdotes en Chine ancienne 欹器與壞城——論中國古代軼事文學的修辭功效 Paul van Els Electronic version URL: http://journals.openedition.org/extremeorient/259 DOI: 10.4000/extremeorient.259 ISSN: 2108-7105 Publisher Presses universitaires de Vincennes Printed version Date of publication: 1 November 2012 Number of pages: 141-166 ISBN: 978-2-84292-352-5 ISSN: 0754-5010 Electronic reference Paul van Els, « Tilting Vessels and Collapsing Walls—On the Rhetorical Function of Anecdotes in Early Chinese Texts », Extrême-Orient Extrême-Occident [Online], 34 | 2012, Online since 01 November 2015, connection on 01 May 2019. URL : http://journals.openedition.org/extremeorient/259 ; DOI : 10.4000/ extremeorient.259 © PUV Extrême-Orient, Extrême-Occident, 34 – 2012 Tilting Vessels and Collapsing Walls—On the Rhetorical Function of Anecdotes in Early Chinese Texts 1 Paul van Els Introduction Texts from early China (roughly: the irst half a millennium BCE) are teeming with anecdotes. They tell us what happened to a foolish farmer, an adulterous spouse, or other unnamed people, but more often they relate events involving actual historical persons, mentioned by name. Take, for instance, this anecdote about Duke Huan of Qi (7th c. BCE) and his wise wheelwright, as recorded in the book Master Zhuang (Zhuangzi): Duke Huan was reading a book in his hall when a wheelwright named Flat, who was chiseling a wheel in the courtyard below the hall, put aside his mallet and chisel, walked up to the duke and asked him: “That book you are reading, may I ask whose words it contains?” Duke Huan replied: “These are the words of sages.” “Are these sages still alive?” asked wheelwright Flat. -
Wang Fu's “Qian Fu Theory” Inheriting and Developing Han Fei's Thought
2020 3rd International Workshop on Advances in Social Sciences (IWASS 2020) Wang Fu's “Qian Fu Theory” Inheriting and Developing Han Fei's Thought Chen Lin, Ma Shinian* Lanzhou, Northwest Normal University, 730010, China *Corresponding Author Keywords: Han fei, Wang fu, Ideological inheritance, Ideological development Abstract: Han Fei is a master of legalist thought, and Wang Fu is one of the most representative thinkers in the Eastern Han Dynasty. Because of the great similarity of the characteristics of the times they lived in, Wang Fu absorbed Han Fei's thoughts of rule of law and the art of governing the officials in order to save the country and the people, enrich the country and strengthen the army, and directly inherited and integrated them into his Confucianism based ideological system. At the same time, it can be seen that in terms of the theory of human nature, the shaping of human nature advocated by Wang Fu is a development of Han Fei's view of human nature seeking benefits and avoiding disadvantages. In the aspect of national education, the combination of morality and punishment is the development of Han Fei's teaching by law. On the economic front, 100 businesses were originally the development of Korea's non-agricultural business philosophy. 1. Introduction Wang Fu is one of the most representative Confucian scholars in the Eastern Han Dynasty. However, Wang Jipei, a scholar in the Qing Dynasty, pointed out: “He learned to compromise confucius, but he also dabbled in the name of Shen Shang, Hanfei, and did not become a pure confucius.” It can be found by carefully reading the text of Qian Fu theory that words such as “law”, “punishment”, “reward” and “punishment” appear frequently, while Wang continues to cultivate and annotate “Qian Fu theory”, citing the secondary data of Han Feizi, Mr. -
Book of Lieh-Tzu / Translated by A
ft , I ' * * < The B 2 I it* o f Lieh- i - I /\ Classic of Tao i > *• A Translated by A. C. GRAHAM . t The Book o f Lieh-tzu A Classic o f the Tao translated by A. C. GRAHAM Columbia University Press New York Columbia University Press Morningside Edition 1990 Columbia University Press New York Copyright © 1960, 1990 by A. C. Graham Preface to the Morningside Edition copyright © 1990 by Columbia University Press Library of Congress Cataloging-in-Publication Data Lieh-tzu, 4th cent. B.C. [Lieh-tzu. English] The book of Lieh-tzu / translated by A. C. Graham, p cm.—(Translations from the Oriental classics) Translation of: Lieh-tzu. Includes bibliographical references. ISBN 0-231-07236-8 ISBN 0-231-07237-6 (pbk.) I Graham, A. C. (Angus Charles) II. Title. III. Series. BL1900.L482E5 1990 181'.114-dc2o 89-24°35 CIP All rights reserved Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper. Printed in the United States of America c 10 9 8 7 6 5 4 3 2 1 p 10 9 8 Translations from the Asian Classics EDITORIAL BOARD Wm. Theodore de Bury, Chair Paul Anderer Irene Bloom Donald Keene George A. Saliba Haruo Shirane David D. W. Wang Burton Watson Contents Preface to the Morningside Edition xi Preface xvii Dramatis Personae xviii—xix Introduction i HEAVEN'S GIFTS 14 2 THE YELLOW EMPEROR 32 3 KING MU OF CHOU 58 4 CONFUCIUS 74 5 THE QUESTIONS OF T'ANG 92 6 ENDEAVOUR AND DESTINY 118 7 YANG CHU 135 8 EXPLAINING CONJUNCTIONS t58 Short Reading List 182 Textual Notes 183 i x Preface to the Morningside Edition A significant change since this book was first published in 196o is that we have learned to see philosophical Taoism in a new historical perspective. -
The Human and the Inhuman: Ethics and Religion in the Zhuangzi
bs_bs_banner ERIC S. NELSON THE HUMAN AND THE INHUMAN: ETHICS AND RELIGION IN THE ZHUANGZI Abstract One critique of the early Daoist texts associated with Laozi and Zhuangzi is that they neglect the human and lack a proper sense of ethical personhood in maintaining the primacy of an impersonal dehumanizing “way.” This article offers a reconsideration of the appropriateness of such negative evaluations by exploring whether and to what extent the ethical sensibility unfolded in the Zhuangzi is aporetic, naturalistic, and/or religious. As an ethos of cultivating life and free and easy wandering by performatively enacting openness and responsiveness to things in an immanent this-worldly context, the Zhuangzi is oriented toward the relational attunement of disposition and practice rather than toward metaphysics or religion in a transcendent sense. It consequently suggests an immanent anarchic ethics without principles while neither forgetting nor reifying the sacred and the mundane in its playful illumination of the biospiritual dynamics of cultivating life. I. INTRODUCTION One reading of the texts associated with the names Laozi 老子 and Zhuangzi 莊子 is that they ignore the properly human and ethical in upholding the supremacy of an indifferent,1 impersonal, and fatalis- tic dao.2 Such concerns are formulated in the “Confucian” (ru 儒) tradition, for example by Xunzi 荀子, and remain prominent among both contemporary religious and secular personalist critics of early Daoism who argue that it lacks an appropriate conception of ethical personhood and moral agency. Early Daoist language appears paradoxically both impersonal and individualistic in how it depicts the sage as differentiated from ERIC S.