Admonitions for Women. See Applico.Tion

Total Page:16

File Type:pdf, Size:1020Kb

Admonitions for Women. See Applico.Tion Index Note: Chinese names and terms are alphabetized by character. Admonitionsfor Women. See Ban Zhao Chen Zhen, 82, 85 Amazon.com, 131-133 Cheng Yi, 173n. 11 Analects (Lunyu) , 8, 14, 20, 30-31, 35, Cheng z.hi wen z.hi, 36, 52, 54, 57; and 49-50, 54, 102, 116-117, 167n. 34 other proposed titles, 17ln. 2. See Applico.tion of Equilibrium ( Zhongyong) , also Guodian manuscripts 14, 21, 117. See also Confucianism Chinese language, 3, 119, 210n. 4. SU archaeology, 3-5 also Old Chinese Aristotle. See Rhetoric Chu (state), 5, 26-27, 56, 66-67, 74, 80-87 passim, 101, 115n. 16 Bai Qi, 190n. 26 Chuci. SeeLyrics of Chu Baihu tong. See White Tiger Hall Chunqiu. See springs and Autumns Ban Gu, 114 Chunyu Kun, 7-8, 157n. 35 Ban Zhao: scholarly opinions of, 112- Chunyu fue, 70 114, 117-118; fu-shih Chen on, Cicero, 76, 86, 196n. 73 113-117 Collections of Sayings ( Yucong) , 36. See Bentham, Jeremy, 82 also Guodian manuscripts Bynner, Witter, 120-121, 125-127, Confucianism, 3, 32, 34-37, 53, 56, 130, 132 89, 131, 197n. 8; and Ban Zhao, 114; in Hu ainanz.i, 90-91, 102- Cangjie, 58-59 104, 111, 203n. 64; texts, 5, 71, Carnal Prayer Mat, 119, 194n. 52 121. See also Analects; Applico.tion Chan, Wing-tsit, 122-130 passim, of Equilibrium; Confucius; Erya; 212n. 32 Great LeaminfJ, Mencius; Ode.s; Changes (Yi), 5, 41, 82, 116, 170n. 69, Ritual &curds; Xunzi 175n. 30 Confucius, 14, 37, 49-50, 72, 84, Chao Gongwu, 191n. 1 158n. 45, 169n. 52, 180n. 104, Chen She, 74 183n. 133, 204n. 69, 206n. 81; in Chen, fu-shih, 113-117 Hu.ainanz.i, 101-104, 108; on the 261 262 Index Confucius (cont.) Giles, Herbert A., 19-20, 26, 28 Odes, 26, 29-31, 35, 167nn. 34- Gongshu Ban, 158n. 45 35, 169n. 58. See also Analects; Gongsun Nizi, 56-57, l83nn. 133, 138 Confucianism Gongsun Yang. SeeShang, Lord Graham, A. C., 38, 53, 62, 126--127 Dai Zhen, 38 GreatLearning (Daxu.e) , 102 dao. &eWay Gu Yanwu, 155n. 21 Daode jing, 5, 36, 82; and Ban Zhao, Guanzi, 21, 53 114-117; and Han FeW, 62-64, Guo Pu, 11, 13 186n. 19; translations of, 119- Guodian manuscripts, 5, 32, 67, 133. Seealso Guodian manu­ 211n. 13; difficulty of, 37; on scripts, Mawangdui manuscripts humanity (ren),39, 53-54, 57; Daxu.e. See GreatLearning and identity of tomb occupant, de, 127-128, 212n. 43 17ln. 1; on morality (yi), 38-41, De inventione, 86. Seealso Cicero 53-54, 57; on music, 37, 41, 46-- De oratore, 76. Seealso Cicero 49, 52, 57; on qing, 39, 43, 48, Director of Destiny, 188n. 35 173n. 18; on ritual, 37, 43, 57; on Discourses of theStates, 20, 23, 118 the ruler, 45-46, 57; on the Way, Divine Farmer (Shennong) , 101. See 37, 44, 52, 57; on xing, 38-39, 52, also sages 55, 57; and Xunzi, 36-57.See Documents (Shu) , 4Q-41, 70, 82, also Chengzhi wenzhi; Collections 174n. 27, 175n. 30 of Sayings; Daode jing; Failure and Dong Wanggong, 161n. 62 Success Depend on Time; Five Forms Dong Zhongshu, 178n. 81 of Conduct; Honoring Virtue and Morality;]e t-BlacA Robes; manu­ Erya, 11, 13 scripts; SmForms of Virtue; Tang and Yu; Way of Integrity and Trust­ Failure and Success Depend on Time worthiness; Xing Emergesfrom the (Qjongdayi shi) , 36, 49-50, Endowment 180n. 93. Seealso Guodian Guoyu. See Discourses of the States manuscripts Fan Wuqi, 190n. 26 Han (dynasty) , 4, 20-21, 71, 73, 114- Fi lialPiety, Canon ( Xi aojing) , 20 115; Empress Dowager Deng of, First Emperor of Qin. See Qin, First 113 Emperor of Han (state), 68, 79-80 Five Forms of Conduct (Wuxing) , 21, 32- Han Fei, 21, 70, 89, 92-95, 157n. 45; 34, 36, 49, 179n. 83, 181n. 112. on gongand si, 58-62, 65; and See also Guodian manuscripts; LaoU, 62-64, 186n. 19; and Li Si, Mawangdui manuscripts 68-69, 74; on persuasion, 61-62, Fu Xuan, 185n. 11 65, 79; on the Way, 61-65; on Fusu, 72-73 word and deed (xingming) , 60, 63-64, 187n. 27 Gan Luo, 196n. 83 Han, History of (Hanshu), 4 Gan Mao, 84-85, 196n. 83 Han Odes, Outer Commentary (Han-Shi Gaozi, 39-4Q, 53-57, 173n. 11, waiz.huan) , 21 183n. 139 Hao Yixing, 11, 13 ghosts, 7, 23, 102 Honoring Vi rtue and Morality (Zun Index 263 deyi), 36, 46, 55-56. Seealso Liu An, 90, 98, 202n. 42 Guodian manuscripts Liu Xiang, 76, 95, 191n. 8 Horizontal and Vertical alliances, 59- Liude. See Sm Forms of Virtue 60 Lu (state), 28-29, 83, 102, 180n. 104; Huainanzi, 202n. 42, 206n. 80; on Lord Zhuang of, 156n. 26 benefiting the people, 90-91, LliBuwei, 67-68. See also Lil, springs 99-100, 104; classification of, and Autumns 90-91, 111; on Confucius, Lii., springs and Autumns of (Lii.shi 101-104, 108; on delegating chunqiu),8, 21, 23, 26, 29-30, 35, responsibility, 92-93, 96-99, 94, 205n. 73; on music, 106-107. 103-104; on influencing the Seealso LliBuwei people, 100-101, 108-110; on Lyrics of Chu ( Chuci), 116-117 nonaction, 90-92, 97-98, 101; on qi, 105-111; on technique, 93-95; manuscripts (bamboo and silk) , 4-5, on the Way, 92, 97-98, 108 21, 36. Seealso Guodian manu­ Hu Shi, 90 scripts; Mawangdui manuscripts; Huhai. SeeQin, Second Emperor of Shanghai Museum manuscripts; Hui Shi, 83 Shuihudi manuscripts human nature. See xing Mao Chang, 20 humanity (rm), 14, 39, 49, 53-54, 91, Mao Heng, 20 100, 102 Mawangdui manuscripts, 4-5, 32, 37, 49, 123. See also Daodejing; Five Institutio oratoria, 78 Forms of Conduct; manuscripts Mencius, 37, 49, 101, 158n. 45, Jakobson, Roman, 17 194n. 52, 196n. 76; and Gaozi, 39, Jet -Blade Robes (Ziyi), 21, 36, 45-46, 50, 53-57, 173n. 11, 184n. 139; on 56-57, 172n. 6. See alsoGuodian the Odes, 20, 22-24, 34-35; manuscripts paronomasia in, 15-17; on xing, Jie, 43 38. See also Confucianism Jin (state), 26-29, 111, 168n. 41; Lord Meng Ben, 82-83, 102, 203n. 61 Wen of, 9-10, 157n. 44; Tangshu Meng Tian, 72-73, 190n. 26 Yu of, 161n. 61 Mengchang, Lord, 88 Jing Ke,191n. 26 Miles, Thomas H., 120-122, 124-125, Juvenal, 78 132 Mitchell, Stephen, 120-122, 124-133 Kiang Kang-hu, 120, 211n. 9 Mohism, 3, 35, 47-48, 90, 103-104, 111, 165n. 19, 170n. 67, 197n. 8, Laozi. See Daodejing 203n. 59. See alsoMozi Le Guin, Ursula K., 120, 122-125, Mozi, 7, 20, 23, 156n. 32, 158n. 45, 130-133 177n. 62, 184n. 139, 204n. 69. See LiSi, 66-67; and biblioclasm, 70-72; also Mohism on bureaucracy, 69-70, 75; and music, 40-41, 46-49, 105-108, First Emperor of Qin, 67-69, 71; 177n. 69, 205n. 80, 206n. 81, and Han Fei, 68-69, 74; and 207n. 93 Xunzi, 67-69, 72; and Zhao Gao, 72-74, 204n. 69. Seealso Qin names. See personal names, rectifying LiYo u, 72,74 names 264 Index Ning Qi, 105, 205nn. 79-80 Reccmls of theHi stoTian (Shift) , 66, 68, nonaction (wuwea), 63, 90-92, 97-98, 76. Seealso Sima Qian 101, 110, 199n. 19 rectifying names (zhengming) , 11, 51, Nii.jie. See Ban Zhao 86 ren. Seehumanity Odes (Shi), 19, 40, 70, 115-118, rhetoric, 3, 29, 67, 101, 117, 205n. 73; 174n. 27, 175n. 30; "Airs," 25-26, Chinese and Western compared, 28-29, 34, 166n. 33, 167nn. 34- 77-82, 86, 88, 196n. 73; devices, 35; commentary to, 19-20, 26, 80-87, 186n. 12, 192n. 24; in 34, 163nn. 1,5, 168n. 42, 170n. 70; Han Feizi, 61-62, 65. See also "Elegantiae," 25, 29, 47; Stratagems ofthe Warring States "Hymns," 25, 47; prefaces to, Rheturic (by Aristotle), 76, 79, 86 20, 27, 47, 163n. 5, 166n. 27; Rheturica adHerennium, 76 references to, 20-35, 82, 135- Rites (Li), 12, 40-41, 47, 56, 116, 151. Seealso Confucianism 174n. 27, 175n. 30. See also Old Chinese, 14-17, 207n. 97. Seealso Application ofEquilibrium; Chinese language Confucianism; GreatLearning; Jet­ Black Rnbes; &cord of Music paronomasia, 3, 14-17, 207n. 97 Rnmance of the Three Kingdoms ( Sanguo Persius, 78 yanyi) , 118 personal names, 3, 6-11, 156n. 32, Rnuputuan. See CarnalPrayer Mat 157nn. 38, 44-45. Seealso Ryle, Gilbert, 2. See also thick posthumous names; rectifying description names posthumous names, 6, 10, 155n. 25, Sages, 41-42, 44, 47-48, 57, 100-101, 158n. 47. Seealso personal names; 103, 110-111, 126-127, 129, rectifYing names 172n. 4 Pound, Ezra, 210n. 6 Sanguo yanyi. See Rnmance of theTh ree Kingdoms Qi (state), 5, 28, 80, 83-85, 109; Lord Saussure, Ferdinand de, 17 Huan of, 105, 111, 205nn. 79- Second Emperor of Qin. See Qin, 80 Second Emperor of Qin (state), 26-27, 59-60, 79-80, 85, Seneca the Elder, 78, 81-82 190n. 26; biblioclasm, 70-72; Shakespeare, 81, 119 bureaucracy, 69-70; First Shang (dynasty) ,156n. 25; King Emperor of, 67-69, 71-73; laws, Pangeng of, 158n. 45; King Tang 5-6, 155nn. 18, 20; Lord Mu of, of, 103, 176n. 46 111; Queen Dowager Xuan of, Shang, Lord, 5, 155n. 17, 187n. 23 83; Second Emperor of, 72-74, Shanghai Museum manuscripts, 37, 200n. 32, 204n. 69. See also li Si; 163n. 5, 166n. 29, 167n. 35, Shuihudi manuscripts 174n. 27, 180n. 104. See also Qjongdayi shi. See Failure and Success manuscripts Depend on Time Shen Buhai, 63-65, 93-95, 98, 110, Quine, W.
Recommended publications
  • Memorial on Annexation of Feudal States and Memorial on the Burning of Books, by Li Si (As Recorded by Sima Qian)
    Primary Source Document with Questions (DBQs) M E M O R I A L O N A N N E X A T I O N O F F E U D A L S T A T E S A N D M E M O R I A L O N T H E B U R N I N G O F B O O K S B y L i S i ( a s r e c o r d e d b y S i m a Q i a n ) Introduction Li Si (d. 208 BCE) was, along with the Legalist philosopher Han Fei (d. 233 BCE), a student of Xunzi (c. 310-c. 219 BCE) and an official for the kingdom of Qin. When Qin conquered the remaining feudal states of the Zhou dynasty and built a new, centralized empire, Li Si was prime minister to the first emperor, Qin Shihuang. As prime minister, Li Si had the opportunity to bring Legalist political philosophy to bear on the task of uniting and ruling the patchwork of now-conquered feudal states of the former Zhou kingdom. The memorials below are two examples of the policies that Li Si successfully urged Qin Shihuang to follow. The memorials, in the form that we have them, are recorded by the Han dynasty historian Sima Qian (145?-86? BCE). They may, therefore, reflect Han bias in either the choice made or the accuracy of the record. However, we have no alternative sources from which to compare the record and investigate the nature and extent of whatever bias may be present.
    [Show full text]
  • The Qin Dynasty Laura Santos
    Level 6 - 10 China’s First Empire: The Qin Dynasty Laura Santos Summary This book is about the Qin Dynasty—both the good and the bad. Contents Before Reading Think Ahead ........................................................... 2 Vocabulary .............................................................. 3 During Reading Comprehension ...................................................... 5 After Reading Think About It ........................................................ 8 Before Reading Think Ahead Look at the pictures and answer the questions. watchtower The Great Wall of China underground sightseeing statues 1. What did guards along the Great Wall use to see invaders? 2. What are most people doing when they visit the Great Wall today? 3. What are the people and horses in the second picture called? 4. Where were these people and horses found? 2 World History Readers Before Reading Vocabulary A Read and match. 1. a. fake 2. b. mercury 3. c. jewels 4. d. wagon 5. e. scholar 6. f. statue 7. g. sightseeing 8. h. chariot China’s First Empire: The Qin Dynasty 3 Before Reading B Write the word for each definition. evidence messenger ban tomb suicide 1. the act of taking one’s own life 2. a person who carries news or information from one person to another 3. a place or building to keep a dead person 4. one or more reasons for believing that something is or is not true 5. to forbid; to refuse to allow C Choose the word that means about the same as the underlined words. 1. The emperor sent many soldiers up the Yellow River to watch for foreign enemies. a. invaders b. scholars c. chariots d. messengers 2. The emperor built a fancy tomb for himself.
    [Show full text]
  • Chen Chien-Sheng
    Chen Chien-sheng Chen Chien-sheng. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. Semantic Scholar profile for Chien-Sheng Chen, with fewer than 50 highly influential citations. Wireless location is to determine the position of the mobile station (MS) in wireless communication networks. Chen Sheng has always been obedient and never once deviated from the life course set for him by others. Everything changes when Cheng Mu--a literature professor--comes into his life. By accident, he discovers the young professor's secret. At the same time, the professor also finds out about Chen Sheng's unique talent. Their lives will never be the same again. Chen Sheng chapters. Chen Sheng Chapter 3.2 : Bar Danger. Chen Sheng Chapter 3 : Bar Danger. Chen Sheng Chapter 2 : Exchanging Secrets. Chen Sheng has always been obedient and never once deviated from the life course set for him by others. Everything changes when Cheng Mu--a literature professor--comes into his life. By accident, he discovers the young professor's secret. At the same time, the professor also finds out about Chen Sheng's unique talent. Their lives will never be the same again. Popular Manga UpdatesALL. Chen Sheng has always been obedient and never once deviated from the course set for him by his family and society. Everything changes when Cheng Mu--a literature professor--comes into his life.
    [Show full text]
  • The First Emperor: Selections from the Historical Records (Oxford
    oxford world’s classics THE FIRST EMPEROR Sima Qian’s Historical Records (Shiji), from which this selection is taken, is the most famous Chinese historical work, which not only established a pattern for later Chinese historical writing, but was also much admired for its literary qualities, not only in China, but also in Japan, where it became available as early as the eighth cen- tury ad. The work is vast and complex, and to appreciate its nature it is necessary to make a selection of passages concerning a particu- lar period. To this end the short-lived Qin Dynasty, which unified China in the late third century bc, has been chosen for this transla- tion as a key historical period which well illustrates Sima’s method. Sima himself lived from 145 bc to about 86 bc. He inherited the post of Grand Historiographer from his father, and was so deter- mined to complete his work that he suffered the penalty of castra- tion rather than the more honourable alternative of death when he fell foul of the Emperor. Raymond Dawson was an Emeritus Fellow of Wadham College, Oxford. He was Editor of The Legacy of China (1964) and his other publications include The Chinese Chameleon: An Analysis of European Conceptions of Chinese Civilization (1967), Imperial China (1972), The Chinese Experience (1978), Confucius (1982), A New Introduction to Classical Chinese (1984), and the Analects (Oxford World’s Classics, 1993). K. E. Brashier is Associate Professor of Religion (Chinese) and Humanities (Chinese) at Reed College. oxford world’s classics For over 100 years Oxford World’s Classics have brought readers closer to the world’s great literature.
    [Show full text]
  • Is Shuma the Chinese Analog of Soma/Haoma? a Study of Early Contacts Between Indo-Iranians and Chinese
    SINO-PLATONIC PAPERS Number 216 October, 2011 Is Shuma the Chinese Analog of Soma/Haoma? A Study of Early Contacts between Indo-Iranians and Chinese by ZHANG He 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 ISSN 2157-9679 (print) 2157-9687 (online) 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.
    [Show full text]
  • The Old Master
    INTRODUCTION Four main characteristics distinguish this book from other translations of Laozi. First, the base of my translation is the oldest existing edition of Laozi. It was excavated in 1973 from a tomb located in Mawangdui, the city of Changsha, Hunan Province of China, and is usually referred to as Text A of the Mawangdui Laozi because it is the older of the two texts of Laozi unearthed from it.1 Two facts prove that the text was written before 202 bce, when the first emperor of the Han dynasty began to rule over the entire China: it does not follow the naming taboo of the Han dynasty;2 its handwriting style is close to the seal script that was prevalent in the Qin dynasty (221–206 bce). Second, I have incorporated the recent archaeological discovery of Laozi-related documents, disentombed in 1993 in Jishan District’s tomb complex in the village of Guodian, near the city of Jingmen, Hubei Province of China. These documents include three bundles of bamboo slips written in the Chu script and contain passages related to the extant Laozi.3 Third, I have made extensive use of old commentaries on Laozi to provide the most comprehensive interpretations possible of each passage. Finally, I have examined myriad Chinese classic texts that are closely associated with the formation of Laozi, such as Zhuangzi, Lüshi Chunqiu (Spring and Autumn Annals of Mr. Lü), Han Feizi, and Huainanzi, to understand the intellectual and historical context of Laozi’s ideas. In addition to these characteristics, this book introduces several new interpretations of Laozi.
    [Show full text]
  • 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).
    [Show full text]
  • Study and Uses of the I Ching in Tokugawa Japan
    Study Ching Tokugawa Uses of and I Japan the in Wai-ming Ng University Singapore National of • Ching $A (Book Changes) The of 1 particular significance has been book of a history. interest and in Asian East Divination philosophy basis its and derived from it on integral of Being civilization. Chinese within parts orbit the Chinese of the cultural were sphere, Japan traditional Ching development indebted for the the 1 of of its to aspects was culture. Japan The arrived in later sixth than the and little studied text in century no was (539-1186). Japan ancient readership expanded major It literate such Zen to groups as high-ranking monks, Buddhist courtiers, and period warriors medieval in the (1186- 1603). Ching scholarship 1 during reached Tokugawa its period the (1603-1868) apex Ching when the became 1 popular of the influential and Chinese This 2 most texts. one preliminary is provide work aims which brief Ching of overview 1 to essay a a scholarship highlighting Tokugawa Japan, in popularity themes: several of the the text, major writings, schools, the scholars, of/Ching and characteristics the and scholarship. 3 Popularity Ching The of the I popularity Ching Tokugawa of the The Japan in acknowledged I has been by a t• •" :i• •b Miyazaki Japanese number scholars. of Michio Tokugawa scholar of a thought, has remarked: "There by [Tokugawa] reached Confucians consensus was a pre-Tokugawa historical of the For overview Wai-ming in Japan, Ng, Ching "The 1 in text a see Japan," Quarterly Ancient (Summer Culture 1996), 26.2 Wai-ming 73-76; Asian and Ng pp.
    [Show full text]
  • Divination, Fate Manipulation and Protective Knowledge in And
    Divination, Fate Manipulation and Protective Knowledge In and Around ” The Wedding of the Duke of Zhou and Peach Blossom Girl ” , a Popular Myth of Late Imperial China Vincent Durand-Dastès To cite this version: Vincent Durand-Dastès. Divination, Fate Manipulation and Protective Knowledge In and Around ” The Wedding of the Duke of Zhou and Peach Blossom Girl ” , a Popular Myth of Late Imperial China. Michael Lackner. Coping with the future: theories and practices of divination in East Asia, Brill, 2017, Sinica Leidensia, 9789004346536. hal-01695407 HAL Id: hal-01695407 https://hal.archives-ouvertes.fr/hal-01695407 Submitted on 29 Jan 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Divination, Fate Manipulation and Protective Knowledge In and Around “The Wedding of the Duke of Zhou and Peach Blossom Girl”, a Popular Myth of Late Imperial China Vincent Durand-Dastès The story of the wedding of Peach blossom girl is a rather peculiar comic and magic narrative of late imperial China, first appearing at the end of the Yuan dynasty and afterwards continually retold and restaged. Its protagonist is a divine fortuneteller named Zhougong 周 公 (literally, “the Duke of Zhou”) who goes down into the world to open a soothsayer shop.
    [Show full text]
  • Section One: Introduction
    Introduction Aspect of Mandarin Chinese has attracted much interest and attention in recent years. Mandarin language is regarded as exclusively an aspect language (Gong 1991) for that the language does not grammatically mark tense but grammatically marks aspect. However, in contrast, English grammatically marks both tense and aspect (Xiao and McEnery 2002). In Mandarin Chinese there are four major aspect markers: guo, zai, zhe, and LE, in which guo is experiential aspect marker, zai and zhe are progressive aspect markers, whereas LE has been the most controversial marker in Mandarin. It is generally agreed by linguists that there are two homophonous LE’s in Mandarin. One immediately follows the verb in a sentence, so it is called verbal LE. The other one occurs in the sentence final position, so it is called sentence final LE. Moreover, it is also possible for a LE simultaneously follows the verb and occurs at the sentence final position. And it will be discussed shortly that when LE appears at this position, it functions as both of the two LE’s mentioned above. Conventionally, the maker -le is used to indicate verbal LE, and the marker le is used to indicate sentence final LE. This paper will adopt the convention and also use LE when its syntactic position does not concern or it functions as the combination of the two. As mentioned above, there have been quite a lot works on studying the semantic properties of the marker LE, but linguists have not yet reached an agreement. The marker is difficult to grasp for mainly three reasons.
    [Show full text]
  • Confucian and Taoist Views on Happiness*
    Advances in Social Science, Education and Humanities Research, volume 310 3rd International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2019) An Analysis of Chinese Traditional Confucian and Taoist Views on Happiness* Yali Shao School of Marxism Fujian Jiangxia University Fuzhou, China 350108 Abstract—Confucian school and Taoist school are two influential schools in traditional Chinese thought. Their II. THE CONFUCIAN VIEW OF HAPPINESS — HAPPINESS interpretation of happiness still influences the contemporary IN VIRTUE Chinese view on happiness. The Confucian view of happiness Confucianism is the school that has the greatest influence in virtue the happiness of human needs not only material on traditional Chinese thought and the mainstream school security but also spiritual satisfaction, and the perfect that has occupied Chinese thought for the longest time integration and unity of individual happiness and social happiness through the way of inner sage and outer king. Historically, Confucianism has become "national theory" Taoism believes that only by following nature's inaction can since the Han dynasty. Its happiness concept was established human beings achieve true happiness, and that the social in the spring and autumn period and has been constantly happiness is to be self-satisfied with joy in life. Taking insights adjusted and supplemented with the development of the from the Confucian and Taoist understandings of happiness is times. Thus it is of great study value. Among the Confucian of great significance to the remodeling of the Chinese concept views on happiness, there are the "happiness in virtue" view of happiness in the new era. of Confucius and the happiness view of Mencius' "three pleasures".
    [Show full text]
  • The Original I Ching : an Authentic Translation of the Book of Changes Pdf, Epub, Ebook
    THE ORIGINAL I CHING : AN AUTHENTIC TRANSLATION OF THE BOOK OF CHANGES PDF, EPUB, EBOOK Margaret J. Pearson | 256 pages | 10 Sep 2011 | Tuttle Publishing | 9780804841818 | English | Boston, United States The Original I Ching : An Authentic Translation of the Book of Changes PDF Book In the English translation, every effort has been made to preserve Wilhelm's pioneering insight into the spirit of the original. In relation to the human sphere, this shows how the great man brings peace and security to the world through his activity in creating order: "He towers high above the multitude of beings, and all lands are united in peace. He has also made the exceedingly strange decision to incorporate tags in Latin, taken from the early Jesuit translations, which he claims. Expect nothing from your life. Seek Guidance and Wisdom from the Book of Change. Entire chapters are devoted to such vital material as the hosts of the hexagrams, the mutual hexagrams, and the core hexagrams--all barely hinted at in previous versions of the I Ching. Richard Wilhelm, Cary F. The author begins by examining the discovery of the I Ching by the first mythical emperor of China, Fu Xi, a divine being with the body of a serpent. Goodreads helps you keep track of books you want to read. The difference between the two translations—the differences among all translations—is apparent if we look at a single hexagram: number 52, called Gen. The I Ching's purpose is universal: to provide good counsel to its users in making decisions during times of change.
    [Show full text]