Chinax Comprehensive Glossary Part 1-6
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ICPP3 Full Paper Cover Page
3rd International Conference on Public Policy (ICPP3) June 28-30, 2017 – Singapore Panel T06P01 Public Sector Innovation: Organizational and Institutional Trends in the Post-New Public Management Era Confucian Public Administration and Innovation Policy: A Conceptual Perspective - Mencius, Max Weber and the Mandate of Heaven Authors Wolfgang Drechsler; Erkki Karo Both Ragnar Nurkse School of innovation and Governance, Tallinn University of Technology, Estonia; [email protected], [email protected] Confucian Public Administration and Innovation Policy: A Conceptual Perspective Mencius, Max Weber and the Mandate of Heaven Wolfgang Drechsler1 and Erkki Karo2 1. Tallinn University of Technology, Ragnar Nurkse Department of Innovation and Governance (TUT RND) and Lee Kuan Yew School of Public Policy, National University of Singapore; [email protected] 2. TUT RND; [email protected] Abstract: We offer a tentative explanation to the ‘Confucian Paradox’, i.e. that a particularly hierarchical, retrospective and seemingly non-innovative Public Administration (PA) system appears to support innovation-based economic performance and development. We argue that the support of private sector innovation requires specific legitimacy and capacities from the government to invest into high-risk innovation activities as well as to pursue public sector innovation, if needed for support of the private sector innovation. We suggest that the ‘Confucian Paradox’ emerges from the Western perceptions of how such legitimacy and capacities can be generated. Instead, we propose that the structural-institutional model of Confucian PA together with the philosophical-cultural concept of the Mandate of Heaven, i.e. that legitimacy comes through overall, rather than some specific-indicator driven, performance, can be seen as potentially providing the East and Southeast Asian ideational and structural context in which civil servants are endowed with both the legitimacy and ‘capacities’ to support innovation – and the obligation to do so as well. -
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. -
Third Series • Volume Xxiii Part 1 • Third Series Third
part 1 volume xxiii • academia sinica • taiwan • 2010 INSTITUTE OF HISTORY AND PHILOLOGY third series asia major • third series • volume xxiii • part 1 • 2010 xiao tong’s preface to tao yuanming ji ping wang Between Reluctant Revelation and Disinterested Disclosure: Reading Xiao Tong’s Preface to Tao Yuanming ji iao Tong 蕭統 (501–531), posthumously the Crown Prince of Re- X .splendent Brilliance (Zhaoming taizi 昭明太子) of the Liang dynasty (502–557), is most famous for his compilation of the Wen xuan 文選, one of the most important anthologies in the Chinese literary tradi- tion.1 Yet the Liang prince made another contribution to the world of letters, namely, his fervent praise of Tao Yuanming 陶淵明 (365–427) that serves as a crucial link in the reception history of one of the great- est poets in China. The prince’s promotion of Tao Yuanming is seen in three interrelated activities: rewriting Tao Yuanming’s biography, collecting Tao’s works, and composing for the collection a long pref- ace (referred to here as the Preface). While the biography has proved a useful point of comparison for studying the canonization history of Tao Yuanming as a poet,2 the Preface attracts scholarly attention for a I would like to thank David R. Knechtges, Paul W. Kroll, Martin Kern, Susan Naquin, Ben- jamin Elman, Willard Peterson, and Paul R. Goldin, who read and commented on this paper. Their feedback has benefited me greatly in the process of revision. I also owe thanks to the editors and anomymous readers at Asia Major for comments and suggestions. -
History of Imperial China
History of Imperial China Chapter 1: The Origins of Chinese Civilization Geography The Yellow River The Yellow River is so called because of the yellow loess silt that it carries, providing rich nutrients for agriculture, 12 This loess is also very easy to work with primitive tools, hence explaining why it became one of the first regions to be settled, 12 The Yellow River, however, is prone to flooding, and when it did so it tended to inundate enormous settled regions, 13 The Yangzi River The basin of the Yangzi river to the south is warmer and wetter than the north, 13 This is why the south of china is more suited to crops like rice, while the north is better for wheat and millet, 13 The Yangzi and many of its tributaries are navigable, whereas the Yellow river is not, 13 Chinese Geographic Isolation China was long isolated from other early civilizations by the ocean to the east, the Tibetan plateau to the west, and the Gobi and other deserts to the north, 13 The Chinese did not see themselves as sitting on the edge of a vast Asian continent, but rather as being the central civilized region of the world, surrounded by vast oceans, deserts and mountains that were largely unimportant, 13 Chinese Mythology The Three Sovereigns Chinese mythology associates the origins of their civilization with several ‘great men’, as opposed to other cultures who credit gods, 10 Fu Xi domesticated animals and invented the family, Shen Nong invented the plough and the hoe, and Huang Di invented the bow and arrow, boats, carts, ceramics, writing -
Tibeto-Mongol and Chinese Buddhism in Present-Day Hohhot, Inner Mongolia: Competition and Interactions Isabelle Charleux
Tibeto-Mongol and Chinese Buddhism in Present-day Hohhot, Inner Mongolia: Competition and Interactions Isabelle Charleux To cite this version: Isabelle Charleux. Tibeto-Mongol and Chinese Buddhism in Present-day Hohhot, Inner Mongolia: Competition and Interactions. Sino-Tibetan Buddhism across the Ages, 5, 2021, Studies on East Asian Religions. halshs-03327320 HAL Id: halshs-03327320 https://halshs.archives-ouvertes.fr/halshs-03327320 Submitted on 27 Aug 2021 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. Isabelle Charleux. Authors’ own file, not the published version in Sino-Tibetan Buddhism across the Ages, Ester Bianchi & Shen Weirong (dir.), Brill : Leyde & Boston (Studies on East Asian Religious, vol. 5), 2021 Tibeto-Mongol and Chinese Buddhism in Present-day Hohhot, Inner Mongolia: Competition and Interactions Isabelle Charleux* Abstract This chapter investigates the architecture, icons, and activities of two Buddhist monasteries of the Old City of Hohhot, capital of the Inner Mongolia Autonomous Region of China: the (Tibeto-)Mongol Yeke juu (Ch. Dazhao[si]) and the Chinese Buddhist Guanyinsi. In it, I present a global view of the Buddhist revival of the Mongol monasteries of Hohhot since the 1980s, with a focus on the material culture—architecture, cult objects, and “decoration”—of the sites. -
Nomadic Incursion MMW 13, Lecture 3
MMW 13, Lecture 3 Nomadic Incursion HOW and Why? The largest Empire before the British Empire What we talked about in last lecture 1) No pure originals 2) History is interrelated 3) Before Westernization (16th century) was southernization 4) Global integration happened because of human interaction: commerce, religion and war. Known by many names “Ruthless” “Bloodthirsty” “madman” “brilliant politician” “destroyer of civilizations” “The great conqueror” “Genghis Khan” Ruling through the saddle Helped the Eurasian Integration Euroasia in Fragments Afro-Eurasia Afro-Eurasian complex as interrelational societies Cultures circulated and accumulated in complex ways, but always interconnected. Contact Zones 1. Eurasia: (Hemispheric integration) a) Mediterranean-Mesopotamia b) Subcontinent 2) Euro-Africa a) Africa-Mesopotamia 3) By the late 15th century Transatlantic (Globalization) Africa-Americas 12th century Song and Jin dynasties Abbasids: fragmented: Fatimads in Egypt are overtaken by the Ayyubid dynasty (Saladin) Africa: North Africa and Sub-Saharan Africa Europe: in the periphery; Roman catholic is highly bureaucratic and society feudal How did these zones become connected? Nomadic incursions Xiongunu Huns (Romans) White Huns (Gupta state in India) Avars Slavs Bulgars Alans Uighur Turks ------------------------------------------------------- In Antiquity, nomads were known for: 1. War 2. Migration Who are the Nomads? Tribal clan-based people--at times formed into confederate forces-- organized based on pastoral or agricultural economies. 1) Migrate so to adapt to the ecological and changing climate conditions. 2) Highly competitive on a tribal basis. 3) Religion: Shamanistic & spirit-possession Two Types of Nomadic peoples 1. Pastoral: lifestyle revolves around living off the meat, milk and hides of animals that are domesticated as they travel through arid lands. -
International Interdisciplinary Conference on Middle Period
[CONFERENCE ON MIDDLE PERIOD CHINA, 800-1400 | 九至十五世紀的中國會議] 1 Thursday June 5, 2014 8:00AM-9:00AM Conference Registration CGIS South, 1st Floor Lobby 9:00AM-10:30AM Opening Plenary Session CGIS South, Tsai Auditorium 10:30AM-11:00AM Coffee Break CGIS South, Concourse 11:00AM-1:00PM Time Period Panels 1. Ninth Century CGIS South, S001 Discussion facilitator: Christopher Nugent (Williams College) 2. Eleventh Century CGIS South, S020 Belfer Discussion facilitator: Heping Liu (Wellesley College) 3. Liao and Xia CGIS South, S050 Discussion facilitator: Nancy Steinhardt (University of Pennsylvania) 4. Southern Song CGIS South, Tsai Auditorium Discussion facilitators: Linda Walton (Portland State University) and Michael Fuller (UC Irvine) 5. Early Ming CGIS South, S040 Discussion facilitator: Alfreda J. Murck (Independent Scholar) 1:00PM-2:00PM Lunch CGIS South, Concourse Sponsored by the Department of East Asian Languages and Civilizations, Harvard University [CONFERENCE ON MIDDLE PERIOD CHINA, 800-1400 | 九至十五世紀的中國會議] 2 2:00PM-4:00PM Time Period Panels 6. Tenth Century CGIS South, S040 Discussion facilitator: Hugh Roberts Clark (Ursinus College) 7. Twelfth Century CGIS South, S050 Discussion facilitator: Morten Schlütter (University of Iowa) 8. Jin-Yuan CGIS South, S020 Belfer Discussion facilitator: Christopher Pratt Atwood (Indiana University) 9. Fourteenth Century CGIS South, S001 Discussion facilitator: Joseph Peter McDermott (University of Cambridge) 10. Northern Song CGIS South, Tsai Auditorium Discussion facilitators: Patricia Ebrey (University of Washington) and Cong Ellen Zhang (University of Virginia) 4:00 PM-4:30PM Coffee Break CGIS South, Concourse 4:30PM-6:00PM Theme Panels 11. Material and Visual Culture CGIS South, S020 Belfer Discussion facilitators: Maggie Bickford (Brown University) and Julia K. -
Mountain Resort and Its Outlying Temples, Chengde
II State of Conservation of the World Heritage Properties in the Asia-Pacific Region CHINA (PEOPLE'S REPUBLIC OF) Chengde Mountain Resort and its Outlying Temples II.1 Introduction UNESCO Year of Inscription 1994 II.3 Statement of Authenticity/Integrity Organisation Responsible for the Report • Cultural Relics Bureau of the Chengde City Status of Authenticity/Integrity No.1 Bifeng Road, • Values and authenticity/integrity well preserved. Chengde City 067000, • Changes to the authenticity/integrity: demolition of Hebei Province buildings that are not cultural relics within the resort PRC has enhanced the integrity and authenticity of the Tel: (0314) 2023275 heritage and the actual environment of the resort. Fax: (0314) 2024311 Email: [email protected] II.4 Management II.2 Statement of Significance Administrative and Management Arrangements • National Laws are not sufficient and the Inscription Criteria C ii, iv “Administrative Methods for the Protection of Chengde Mountain Resort and Its Outlying Temples” Statement of Significance are under preparation since 1999. • Proposed as follows: • In terms of management arrangements, the “Chengde Mountain Resort and its outlying temples Government of Chengde city is responsible for the represent the great achievements of art in ancient WH site and the arrangements are considered architecture and garden building. It is a typical sufficient. example of perfect combination of royal palace and • In co-operation with the Getty Conservation Institute, royal temples in ancient China. The site embodies an “Overall Planning for the Protection and the ruling ideology of the emperors of the Qing Management”, a “Management Plan of Daily Dynasty (1644-1911) and relevant practices, and Operation of the Heritage” and an “Expenses for thus they are of social, political and historic Protection and Management Plan” are being significance. -
Official Colours of Chinese Regimes: a Panchronic Philological Study with Historical Accounts of China
TRAMES, 2012, 16(66/61), 3, 237–285 OFFICIAL COLOURS OF CHINESE REGIMES: A PANCHRONIC PHILOLOGICAL STUDY WITH HISTORICAL ACCOUNTS OF CHINA Jingyi Gao Institute of the Estonian Language, University of Tartu, and Tallinn University Abstract. The paper reports a panchronic philological study on the official colours of Chinese regimes. The historical accounts of the Chinese regimes are introduced. The official colours are summarised with philological references of archaic texts. Remarkably, it has been suggested that the official colours of the most ancient regimes should be the three primitive colours: (1) white-yellow, (2) black-grue yellow, and (3) red-yellow, instead of the simple colours. There were inconsistent historical records on the official colours of the most ancient regimes because the composite colour categories had been split. It has solved the historical problem with the linguistic theory of composite colour categories. Besides, it is concluded how the official colours were determined: At first, the official colour might be naturally determined according to the substance of the ruling population. There might be three groups of people in the Far East. (1) The developed hunter gatherers with livestock preferred the white-yellow colour of milk. (2) The farmers preferred the red-yellow colour of sun and fire. (3) The herders preferred the black-grue-yellow colour of water bodies. Later, after the Han-Chinese consolidation, the official colour could be politically determined according to the main property of the five elements in Sino-metaphysics. The red colour has been predominate in China for many reasons. Keywords: colour symbolism, official colours, national colours, five elements, philology, Chinese history, Chinese language, etymology, basic colour terms DOI: 10.3176/tr.2012.3.03 1. -
8 Days Beijing / Chengde Tour Day 1: Singapore – Beijing
HEARTLINK HOLIDAYS PTE LTD 32 Seletar Terrace, Singapore 806933, Tel: 65-68755563, Fax: 65-68812302 www.heartlinkholidays.com Registration No: 201100061N TA02039 8 Days Beijing / Chengde Tour Day 1: Singapore – Beijing. Assemble at Changi Airport for your flight to Beijing. Upon arrival, meet the local representative and transfer to hotel for check-in. After that, free at your leisure time. Day 2: Beijing (B/L) Visit the Tiananmen Square- the largest square in the world. Where you can visit Tiananmen Tower, Monument to the People's Heroes, and Great Hall of the People, Mao Zedong Memorial Hall and see the national flag raising ceremony. Thousands of people come to the Square every day. It is the must place to visit in Beijing City. Then proceed to the Forbidden City, residence of the Emperors of Ming and Qing Dynasties. There are 6 main places and many small buildings, containing over 9000 rooms. After lunch process to Temple of Heaven, a place of prayer for Ming, Qing Emperors and a masterpiece of 15th century architecture. The Temple of Heaven is the most holy of Beijing's Imperial temples. For this is where the Emperor came every winter solstice to worship heaven and to solemnly pray for a good harvest. Since his rule was legitimised by a mandate from heaven, a bad harvest could be interpreted as his fall from heaven's favour and threaten the stability of his reign. So, it was not without a measure of self-interest that the Emperor fervently prayed for a very good crop. Day 3: Beijing (B/L) Morning highlight is the Great Wall - Mutianyu. -
Chen Gui and Other Works Attributed to Empress Wu Zetian
chen gui denis twitchett Chen gui and Other Works Attributed to Empress Wu Zetian ome quarter-century ago, studies by Antonino Forte and Richard S Guisso greatly advanced our understanding of the ways in which the empress Wu Zetian ࣳঞ֚ made deliberate and sophisticated use of Buddhist materials both before and after declaring herself ruler of a new Zhou ࡌʳdynasty in 690, in particular the text of Dayun jing Օႆᆖ in establishing her claim to be a legitimate sovereign.1 However, little attention has ever been given to the numerous political writings that had earlier been compiled in her name. These show that for some years before the demise of her husband emperor Gaozong in 683, she had been at considerable pains to establish her credentials as a potential ruler in more conventional terms, and had commissioned the writing of a large series of political writings designed to provide the ideologi- cal basis for both a new style of “Confucian” imperial rule and a new type of minister. All save two of these works were long ago lost in China, where none of her writings seems to have survived the Song, and most may not have survived the Tang. We are fortunate enough to possess that titled complete with its commentary, and also a fragmentary Chen gui copy of the work on music commissioned in her name, Yue shu yaolu ᑗ ᙕ,2 only thanks to their preservation in Japan. They had been ac- quired by an embassy to China, almost certainly that of 702–704, led టԳ (see the concluding section of thisضby Awata no ason Mahito ொ article) to the court of empress Wu, who was at that time sovereign of 1 See Antonino Forte, Political Propaganda and Ideology in China at the End of the Seventh Century (Naples: Istituto Universitario Orientale,1976); R. -
Recounting the Fifth Dalai Lama's Rebirth Lineage
Recounting the Fifth Dalai Lama’s Rebirth Lineage Nancy G. Lin1 (Vanderbilt University) Faced with something immensely large or unknown, of which we still do not know enough or of which we shall never know, the author proposes a list as a specimen, example, or indication, leaving the reader to imagine the rest. —Umberto Eco, The Infinity of Lists2 ncarnation lineages naming the past lives of eminent lamas have circulated since the twelfth century, that is, roughly I around the same time that the practice of identifying reincarnating Tibetan lamas, or tulkus (sprul sku), began.3 From the twelfth through eighteenth centuries it appears that incarnation or rebirth lineages (sku phreng, ’khrungs rabs, etc.) of eminent lamas rarely exceeded twenty members as presented in such sources as their auto/biographies, supplication prayers, and portraits; Dölpopa Sherab Gyeltsen (Dol po pa Shes rab rgyal mtshan, 1292–1361), one such exception, had thirty-two. Among other eminent lamas who traced their previous lives to the distant Indic past, the lineages of Nyangrel Nyima Özer (Nyang ral Nyi ma ’od zer, 1124–1192) had up 1 I thank the organizers and participants of the USF Symposium on The Tulku Institution in Tibetan Buddhism, where this paper originated, along with those of the Harvard Buddhist Studies Forum—especially José Cabezón, Jake Dalton, Michael Sheehy, and Nicole Willock for the feedback and resources they shared. I am further indebted to Tony K. Stewart, Anand Taneja, Bryan Lowe, Dianna Bell, and Rae Erin Dachille for comments on drafted materials. I thank the Chiang Ching-kuo Foundation for International Scholarly Exchange for their generous support during the final stages of revision.