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Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China prototypical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862. -
The Heritage of Non-Theistic Belief in China
The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism. -
A Comparative Analysis of the Simplification of Chinese Characters in Japan and China
CONTRASTING APPROACHES TO CHINESE CHARACTER REFORM: A COMPARATIVE ANALYSIS OF THE SIMPLIFICATION OF CHINESE CHARACTERS IN JAPAN AND CHINA A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN ASIAN STUDIES AUGUST 2012 By Kei Imafuku Thesis Committee: Alexander Vovin, Chairperson Robert Huey Dina Rudolph Yoshimi ACKNOWLEDGEMENTS I would like to express deep gratitude to Alexander Vovin, Robert Huey, and Dina R. Yoshimi for their Japanese and Chinese expertise and kind encouragement throughout the writing of this thesis. Their guidance, as well as the support of the Center for Japanese Studies, School of Pacific and Asian Studies, and the East-West Center, has been invaluable. i ABSTRACT Due to the complexity and number of Chinese characters used in Chinese and Japanese, some characters were the target of simplification reforms. However, Japanese and Chinese simplifications frequently differed, resulting in the existence of multiple forms of the same character being used in different places. This study investigates the differences between the Japanese and Chinese simplifications and the effects of the simplification techniques implemented by each side. The more conservative Japanese simplifications were achieved by instating simpler historical character variants while the more radical Chinese simplifications were achieved primarily through the use of whole cursive script forms and phonetic simplification techniques. These techniques, however, have been criticized for their detrimental effects on character recognition, semantic and phonetic clarity, and consistency – issues less present with the Japanese approach. By comparing the Japanese and Chinese simplification techniques, this study seeks to determine the characteristics of more effective, less controversial Chinese character simplifications. -
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). -
The Significance and Inheritance of Huang Di Culture
ISSN 1799-2591 Theory and Practice in Language Studies, Vol. 8, No. 12, pp. 1698-1703, December 2018 DOI: http://dx.doi.org/10.17507/tpls.0812.17 The Significance and Inheritance of Huang Di Culture Donghui Chen Henan Academy of Social Sciences, Zhengzhou, Henan, China Abstract—Huang Di culture is an important source of Chinese culture. It is not mechanical, still and solidified but melting, extensible, creative, pioneering and vigorous. It is the root of Chinese culture and a cultural system that keeps pace with the times. Its influence is enduring and universal. It has rich connotations including the “Root” Culture, the “Harmony” Culture, the “Golden Mean” Culture, the “Governance” Culture. All these have a great significance for the times and the realization of the Great Chinese Dream, therefore, it is necessary to combine the inheritance of Huang Di culture with its innovation, constantly absorb the fresh blood of the times with a confident, open and creative attitude, give Huang Di culture a rich connotation of the times, tap the factors in Huang Di culture that fit the development of the modern times to advance the progress of the country and society, and make Huang Di culture still full of vitality in the contemporary era. Index Terms—Huang Di, Huang Di culture, Chinese culture I. INTRODUCTION Huang Di, being considered the ancestor of all Han Chinese in Chinese mythology, is a legendary emperor and cultural hero. His victory in the war against Emperor Chi You is viewed as the establishment of the Han Chinese nationality. He has made great many accomplishments in agriculture, medicine, arithmetic, calendar, Chinese characters and arts, among which, his invention of the principles of Traditional Chinese medicine, Huang Di Nei Jing, has been seen as one of the greatest contributions to Chinese medicine. -
Licia Di Giacinto
134 EASTM 23 (2005) Ho Peng Yoke, Chinese Mathematical Astrology: Reaching out to the Stars. London [u.a.]: RoutledgeCurzon, 2003, (Needham Research Institute Se- ries). 201 pp. Licia Di Giacinto [Licia Di Giacinto currently teaches at the Ruhr University Bochum. At the present time, she is working on a Ph.D. thesis on the Han apocryphal texts.] The well-known concern of traditional Chinese culture for divinatory techniques has recently produced a number of interesting and, sometimes, groundbreaking works. Partially fuelled by archaeological discoveries, scholarly interest in the ways in which the ancient Chinese endeavoured to foresee coming events is gradually unveiling obscure facets of mantic practices gathered under the collec- tive noun “calculation and arts” (shushu 數 術).1 Studies by Li Ling 李 零 and Marc Kalinowski, for instance, have shed new light on features and strategies of Warring States (403-221 BC) and Han (206 BC-AD 220) circles dealing with divination. Nor is this effort limited to pre-imperial and early imperial China. Kalinowski’s translation of the medieval treatise Wuxing dayi 五 行 大 義 (The Compendium of the Five Agents) constitutes an outstanding resource for schol- ars approaching the theoretical principles and technical bases of Chinese tradi- tional divination.2 Ho Peng Yoke’s new work Chinese Mathematical Astrology must be understood within this framework. Professor Ho is a well-known scholar in both Chinese and Western sinological circles. His Li, Qi and Shu: An Introduction to Science and Civilization in China remains an insightful entry point into Chinese science. In the same way, his translation of the monograph on astrology (Tianwen zhi 天 文 志) of the Jinshu 晉 書 (Book of Jin) is a very 1 For the translation of shushu, see Donald J. -
Chinese Public Diplomacy: the Rise of the Confucius Institute / Falk Hartig
Chinese Public Diplomacy This book presents the first comprehensive analysis of Confucius Institutes (CIs), situating them as a tool of public diplomacy in the broader context of China’s foreign affairs. The study establishes the concept of public diplomacy as the theoretical framework for analysing CIs. By applying this frame to in- depth case studies of CIs in Europe and Oceania, it provides in-depth knowledge of the structure and organisation of CIs, their activities and audiences, as well as problems, chal- lenges and potentials. In addition to examining CIs as the most prominent and most controversial tool of China’s charm offensive, this book also explains what the structural configuration of these Institutes can tell us about China’s under- standing of and approaches towards public diplomacy. The study demonstrates that, in contrast to their international counterparts, CIs are normally organised as joint ventures between international and Chinese partners in the field of educa- tion or cultural exchange. From this unique setting a more fundamental observa- tion can be made, namely China’s willingness to engage and cooperate with foreigners in the context of public diplomacy. Overall, the author argues that by utilising the current global fascination with Chinese language and culture, the Chinese government has found interested and willing international partners to co- finance the CIs and thus partially fund China’s international charm offensive. This book will be of much interest to students of public diplomacy, Chinese politics, foreign policy and international relations in general. Falk Hartig is a post-doctoral researcher at Goethe University, Frankfurt, Germany, and has a PhD in Media & Communication from Queensland Univer- sity of Technology, Australia. -
Chinese Cultural Values and Chinese Language Pedagogy
CHINESE CULTURAL VALUES AND CHINESE LANGUAGE PEDAGOGY A Thesis Presented in Partial Fulfillment of the Requirements for the Degree Master of Arts in the Graduate School of the Ohio State University By Bo Zhu, M.A. The Ohio State University Master’s Examination Committee Approved by Dr. Galal Walker, Adviser Dr. Mari Noda ________________________________ Adviser Graduate Program in East Asian Languages and Literatures Copyright @ 2008 Bo Zhu ABSTRACT Cultural values hold great control on people’s social behaviors. To become culturally competent, it is important for second language learners to understand primary cultural values in the target culture and to behave in accordance with those values. Cultural themes are the behavioral norms that people share in a society in pursuit of cultural values, which help learners relate what they learn to do with cultural values. The purpose of this study is to identify pedagogical cultural values and cultural themes in Chinese language education and propose a performance-based language curriculum, which integrates cultural values and cultural themes into language pedagogy. There are mainly three research questions discussed. First, what are the primary components in the Chinese cultural value system? Second, how is a cultural value manifest and managed in social behaviors? Third, how can a performance-based language curriculum integrate cultural values and cultural themes? This thesis analyzes the nature of cultural values and the components of Chinese cultural value system, with goals to identify pedagogical cultural values in Chinese language education. Seven cultural values are selected based on proposed criteria as primary pedagogical cultural themes in Chinese language education. -
A Survey of Confucius Studies in China Today
A Survey of Confucius Studies in China Today LI QIQIAN In late 1986 I wrote a paper with the same title,' summarizing the situation of Confucius studies between 1979 and 1986. In the past three years great changes have taken place so I have updated the information in order to provide an overall and systematic under- standing of the situation in the field. The General Situation With the progress of time, new trends and features have been appearing regularly in Confucius studies. The major points are as follows: Atmosphere of Mutual Respect A new atmosphere of mutual respect has emerged in the academic circles. Since the Third Plenary Session of the Eleventh Central Committee, a good situation of "letting a hundred flowers blossom and a hundred schools of thought contend" has arisen in the academic circles. In this process, however, some scholars were at odds with one another because of their different viewpoints thereby hindering normal research activities. When scholars realized how harmful this was, they all paid attention to strengthening solidarity. Some invited each other to attend the same conferences, some paid visits to each other, and some learned societies made clear their purpose and main theme from the very beginning of their foun- dation saying "We cherish academic freedom and equality, advocate the spirit of tolerance and appreciate such an attitude that Li Qiqian 'Although I do not agree with your viewpoints, I do firmly protect your right to express your opinions.' Learning and friendship are the only ties that join the members of the society."' Through all these efforts, scholars holding different viewpoints and coming from different learned societies could respect one another and listen to the other side's criticisms with an open mind. -
Gender, Marriage and Migration
Gender, marriage and migration : contemporary marriages between mainland China and Taiwan Lu, M.C.W. Citation Lu, M. C. W. (2008, May 15). Gender, marriage and migration : contemporary marriages between mainland China and Taiwan. Retrieved from https://hdl.handle.net/1887/13001 Version: Not Applicable (or Unknown) Licence agreement concerning inclusion of doctoral thesis in the License: Institutional Repository of the University of Leiden Downloaded from: https://hdl.handle.net/1887/13001 Note: To cite this publication please use the final published version (if applicable). Gender, Marriage and Migration: Contemporary Marriages between Mainland China and Taiwan Melody Chia-Wen Lu For my grandmothers Luwu Yin and Wudong Shiu-ying, who passed away during the course of writing this thesis Copyright 2008 Melody Chia-Wen Lu Cover design: Ting-Yi Lu Gender, Marriage and Migration: Contemporary Marriages between Mainland China and Taiwan PROEFSCHRIFT ter verkrijging van de graad van Doctor aan de Universiteit Leiden, op gezag van Rector Magnificus prof. mr. P.F. van der Heijden, volgens besluit van het College voor Promoties te verdedigen op donderdag 15 mei 2008 klokke 13:45 uur door Melody Chia-Wen Lu geboren te Chuanghua, Taiwan in 1969 PROMOTIECOMMISSIE Promotoren: Prof. dr. Axel Schneider Prof. dr. Carla Risseeuw Referent: Prof. dr. Hill Gates (Stanford University) Overige leden: Prof. dr. Hei-yuan Chiu (Academia Sinica, Taiwan) Prof. dr. Barend ter Haar Prof. dr. Leo Lucassen Dr. Tak-wing Ngo Prof. dr. Joyce Outshoorn Prof. dr. Wim Stokhof The research described in this thesis was carried out at the Research School of Asian, African and Amerindian Studies (CNWS), Leiden University. -
THE GREAT ERA of ART COLLECTING in CHINA Emperor Taizong and His Followers
BBognaogna ŁakomskaŁakomska Academy of Fine Arts, Gdansk The State Ethnographic Museum in Warsaw Polish Institute of World Art Studies THE GREAT ERA OF ART COLLECTING IN CHINA Emperor Taizong and his followers n 618 AD when the Tang dynasty was founded, the Imperial Storehouse had merely three hundred scrolls, but all of them were regarded as treasures Ihanded down from the Sui dynasty.1) This small collection, however, only began to grow when on the throne sat Emperor Taizong 太宗 (626 – 649 AD) – one of the greatest art collectors of all times. An excellent scholar and calligra- pher, interested in art himself, Taizong almost fanatically began to buy art from private individuals.2) As a result, by the year 632 AD in the imperial collection there were already over 1,500 scrolls of calligraphy.3) The Imperial Storehouse was much more than simply a repository for art works. It was an exclusive institution uniting excellent intellectuals, artists and capable officials, who also were outstanding experts in art. Its core constituted a counsel of three authorities: Yu Shinan 虞世南 (558 – 638 AD) – once Emperor Taizong’s teacher of calligraphy; Wei Zheng 魏徵 (580 – 643 AD) – a brilliant officer and the emperor’s adviser; and Chu Suiliang 褚遂良 (597 – 658 AD) – 1) Acker (1979: 127). 2) In sponsored by the Emperor Huizong 徽宗 (1100 – 1126) the Xuanhe Huapu宣和画谱 (Catalogue of Paintings of the Xuanhe Emperor [Huizong]), there is a following description of Emperor Taizong as an artist as well as a patron of art: “…Taizong was good at fei bai飞白 (fl ying white) and gave some of his pieces in it to his top offi cials. -
The Hundred Surnames: a Pinyin Index
names collated:Chinese personal names and 100 surnames.qxd 29/09/2006 12:59 Page 3 The hundred surnames: a Pinyin index Pinyin Hanzi (simplified) Wade Giles Other forms Well-known names Pinyin Hanzi (simplified) Wade Giles Other forms Well-known names Ai Ai Ai Zidong Cong Ts’ung Zong Cong Zhen Ai Ai Ai Songgu Cui Ts’ui Cui Jian, Cui Yanhui An An An Lushan Da Ta Da Zhongguang Ao Ao Ao Taosun, Ao Jigong Dai Tai Dai De, Dai Zhen Ba Pa Ba Su Dang Tang Dang Jin, Dang Huaiying Bai Pai Bai Juyi, Bai Yunqian Deng Teng Tang, Deng Xiaoping, Bai Pai Bai Qian, Bai Ziting Thien Deng Shiru Baili Paili Baili Song Di Ti Di Xi Ban Pan Ban Gu, Ban Chao Diao Tiao Diao Baoming, Bao Pao Bao Zheng, Bao Shichen Diao Daigao Bao Pao Bao Jingyan, Bao Zhao Ding Ting Ding Yunpeng, Ding Qian Bao Pao Bao Xian Diwu Tiwu Diwu Tai, Diwu Juren Bei Pei Bei Yiyuan, Bei Qiong Dong Tung Dong Lianghui Ben Pen Ben Sheng Dong Tung Dong Zhongshu, Bi Pi Bi Sheng, Bi Ruan, Bi Zhu Dong Jianhua Bian Pien Bian Hua, Bian Wenyu Dongfang Tungfang Dongfang Shuo Bian Pien Bian Gong Dongguo Tungkuo Dongguo Yannian Bie Pieh Bie Zhijie Dongmen Tungmen Dongmen Guifu Bing Ping Bing Yu, Bing Yuan Dou Tou Dou Tao Bo Po Bo Lin Dou Tou Dou Wei, Dou Mo, Bo Po Bo Yu, Bo Shaozhi Dou Xian Bu Pu Bu Tianzhang, Bu Shang Du Tu Du Shi, Du Fu, Du Mu Bu Pu Bu Liang Du Tu Du Yu Cai Ts’ai Chai, Cai Lun, Cai Wenji, Cai Ze Du Tu Du Xia Chua, Du Tu Du Qiong Choy Duan Tuan Duan Yucai Cang Ts’ang Cang Xie Duangan Tuankan Duangan Tong Cao Ts’ao Tso, Tow Cao Cao, Cao Xueqin, Duanmu Tuanmu Duanmu Guohu Cao Kun E O E