Monographs in Tang Official Historiography
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Dunhuang Chinese Sky: a Comprehensive Study of the Oldest Known Star Atlas
25/02/09JAHH/v4 1 THE DUNHUANG CHINESE SKY: A COMPREHENSIVE STUDY OF THE OLDEST KNOWN STAR ATLAS JEAN-MARC BONNET-BIDAUD Commissariat à l’Energie Atomique ,Centre de Saclay, F-91191 Gif-sur-Yvette, France E-mail: [email protected] FRANÇOISE PRADERIE Observatoire de Paris, 61 Avenue de l’Observatoire, F- 75014 Paris, France E-mail: [email protected] and SUSAN WHITFIELD The British Library, 96 Euston Road, London NW1 2DB, UK E-mail: [email protected] Abstract: This paper presents an analysis of the star atlas included in the medieval Chinese manuscript (Or.8210/S.3326), discovered in 1907 by the archaeologist Aurel Stein at the Silk Road town of Dunhuang and now held in the British Library. Although partially studied by a few Chinese scholars, it has never been fully displayed and discussed in the Western world. This set of sky maps (12 hour angle maps in quasi-cylindrical projection and a circumpolar map in azimuthal projection), displaying the full sky visible from the Northern hemisphere, is up to now the oldest complete preserved star atlas from any civilisation. It is also the first known pictorial representation of the quasi-totality of the Chinese constellations. This paper describes the history of the physical object – a roll of thin paper drawn with ink. We analyse the stellar content of each map (1339 stars, 257 asterisms) and the texts associated with the maps. We establish the precision with which the maps are drawn (1.5 to 4° for the brightest stars) and examine the type of projections used. -
MISSION in CENTRAL CHINA
MISSION in CENTRAL CHINA A SHORT HISTORY of P.I.M.E. INSTITUTE in HENAN and SHAANXI Ticozzi Sergio, Hong Kong 2014 1 (on the cover) The Delegates of the 3rd PIME General Assembly (Hong Kong, 15/2 -7/3, 1934) Standing from left: Sitting from left: Fr. Luigi Chessa, Delegate of Kaifeng Msgr. Domenico Grassi, Superior of Bezwada Fr. Michele Lucci, Delegate of Weihui Bp. Enrico Valtorta, Vicar ap. of Hong Kong Fr. Giuseppe Lombardi, Delegate of Bp. Flaminio Belotti, Vicar ap. of Nanyang Hanzhong Bp. Dionigi Vismara, Bishop of Hyderabad Fr. Ugo Sordo, Delegate of Nanyang Bp. Vittorio E. Sagrada, Vicar ap. of Toungoo Fr. Sperandio Villa, China Superior regional Bp. Giuseppe N. Tacconi, Vicar ap. of Kaifeng Fr. Giovanni Piatti, Procurator general Bp. Martino Chiolino, Vicar ap. of Weihui Fr. Paolo Manna, Superior general Bp. Giovanni B. Anselmo, Bishop of Dinajpur Fr. Isidoro Pagani, Delegate of Italy Bp. Erminio Bonetta, Prefect ap. of Kengtung Fr. Paolo Pastori, Delegate of Italy Fr. Giovanni B. Tragella, assistant general Fr. Luigi Risso, Vicar general Fr. Umberto Colli, superior regional of India Fr. Alfredo Lanfranconi, Delegate of Toungoo Fr. Clemente Vismara, Delegate ofKengtung Fr. Valentino Belgeri, Delegate of Dinajpur Fr. Antonio Riganti, Delegate of Hong Kong 2 INDEX: 1 1. Destination: Henan (1869-1881) 25 2. Division of the Henan Vicariate and the Boxers’ Uprising (1881-1901) 49 3. Henan Missions through revolutions and changes (1902-1924) 79 4. Henan Vicariates and the country’s trials (1924-1946) 125 5. Henan Dioceses under the -
Li Chunfeng Programme
JEUDI 29 NOVEMBRE 2012 – T HURSDAY 29 N OVEMBER 2012 JOURNÉE D’ÉTUDES – W ORKSHOP Li Chunfeng 李淳 風 (602-670), praticien des mathématiques et des sciences astrales THREE ONE -DAY WORKSHOPS ON à la cour des Tang LI C HUNFENG AND THE TREATISES IN THE OFFICIAL HISTORIES WRITTEN IN T ANG C HINA Li Chunfeng 李淳 風 (602-670), practitioner of mathematics and astral sciences ORGANISED BY SAW MEMBERS K ARINE C HEMLA , D AMIEN C HAUSSENDE , AND Z HU Y IWE N at the Tang Court 9h15 Karine Chemla Accueil / Introduction 9h30-10h15 Zhu Yiwen The Way of Writing 'Treatises on Harmonics and Calendars' (Lü Li zhi 律曆志) in the 7 th century China 10h15-10h45: discussion 10h45-11h30 Howard L. Goodman MERCREDI 28 NOVEMBRE 2012 – W EDNESDAY 28 N OVEMBER 2012 Li Chunfeng's metrology: technical arts and scholarship in Xun Xu's day and in Tang times LECTURE DE TEXTE / T EXT READING 11h30-12h00: discussion 9h30-12h30 1 Howard L. Goodman 2h00-14h00: pause déjeuner / lunch break 律曆 晉書 Lecture d’un extrait du chapitre « Lüli » (Tubes sonores et calendrier) du Jinshu 14h00-14h45 Reading of an extract from the 'Lüli' 律曆 (Pitchpipes and Calendar) chapter of the Jinshu 晉書 Donald Harper Medieval Chinese heaven and earth mirrors: Textual sources of Li Chunfeng’s Yisi zhan ⼄⺒占 (Yisi-year divination) 14h45-15h15: discussion 15h15-16h00 Jean-Marc Bonnet-Bidaud Li Chunfeng as the Author of the Dunhuang Star Map? 16h00-16h30: discussion Lieu / Place: Lieu / Place: Room A 646 – Mondrian, Bâtiment Condorcet Room 366 A – Klimt, Bâtiment Condorcet Université Paris Diderot, 4 rue Elsa -
Jade Huang and Chinese Culture Identity: Focus on the Myth of “Huang of Xiahoushi”
Journal of Literature and Art Studies, June 2016, Vol. 6, No. 6, 603-618 doi: 10.17265/2159-5836/2016.06.003 D DAVID PUBLISHING Jade Huang and Chinese Culture Identity: Focus on the Myth of “Huang of Xiahoushi” TANG Qi-cui, WU Yu-wei Shanghai Jiao Tong University, Shanghai, China This paper focus on the myth of “Huang of Xiahoushi” (夏后氏之璜), focusing on the distribution of Jade Huang (玉璜) since the early neolithic and its process of pluralistic integration. The paper explores the story of ethnic group, cultural identification and the significance of Jade Huang in the discourse construction of etiquette civilization behind the mythic narrative based on multi-evidence method and the local meaning of literature in ancient Chinese context. Keywords: Jade Huang, Huang of Xiahoushi, unified diversity, Chinese identity, etiquette civilization, multi-evidence method Introduction Modern archeological relics including potteries, jades and bronzes bring back the lost history; the process of how Chinese unified diversity took shape in general and the great tradition of jade culture in eight thousand in particular. The handed-down documents echo each other at a distance provide solid evidences for the origin of civilization of rite and music and the core values based on jade belief. Jade Huang is an important one of it. It is illuminated by numerous records about Jade Huang in ancient literature, as well as a large number of archaeology findings past 7,000 years. The paper seeks to focus on the following questions: what is the function of Jade Huang in historic and prehistoric period? Moreover, what is the function of “Huang of Xiahoushi”, which belonged to emperor and symbolized special power in historic documents and myths and legends in ancient china? Jade Huang: Etiquette and Literature Jade Huang (Yu Huang, Semi-circular/annular Jade Pendant) is a type of jade artifact which is seemed to be remotely related to etiquette and literature. -
Dialogue Between Confucius and Socrates: Norms of Rhetorical Constructs in Their Dialogical Form and Dialogic Imagination
Louisiana State University LSU Digital Commons LSU Historical Dissertations and Theses Graduate School 1998 Dialogue Between Confucius and Socrates: Norms of Rhetorical Constructs in Their Dialogical Form and Dialogic Imagination. Bin Xie Louisiana State University and Agricultural & Mechanical College Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_disstheses Recommended Citation Xie, Bin, "Dialogue Between Confucius and Socrates: Norms of Rhetorical Constructs in Their Dialogical Form and Dialogic Imagination." (1998). LSU Historical Dissertations and Theses. 6717. https://digitalcommons.lsu.edu/gradschool_disstheses/6717 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Historical Dissertations and Theses by an authorized administrator of LSU Digital Commons. For more information, please contact [email protected]. INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter free, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. -
Do Not Kill the Goose That Lays Golden Eggs: the Reasons of the Deficiencies in China’S Intellectual Property Rights Protection
DO NOT KILL THE GOOSE THAT LAYS GOLDEN EGGS: THE REASONS OF THE DEFICIENCIES IN CHINA’S INTELLECTUAL PROPERTY RIGHTS PROTECTION XIUYI ZHENG MPhil University of York Law March 2015 Abstract China’s intellectual property protection, which has been considered weak and discussed for decades, is playing an increasingly significant role in global trading. In the past decades, China has made great strikes in its intellectual property rights (IPR) protection, while its performance is still not satisfactory, especially in the eyes of developed countries. Before taking any further coercive strategies, both developed countries and China should look into the reasons of the deficiencies in China’s IPR protection so that measures could be taken more efficiently. This thesis will focus on the detailed history of the development of China’s IPR protection with a historical method, thus justifying the theory that late start and slow development are the main two reasons of the deficiencies in China’s IPR system. The concept of IPR did not exist in China until the end of 19th century due to the influence of Confucianism. The weak awareness of IPR lasted till now. From the day that western forces brought the idea of IPR into China to the establishment of a genuine protection system, China experienced a violent social turbulence with many changes in regimes and guiding ideologies. Meanwhile, Chinese government was continuously in the dilemma: whether they should pursuit a better IPR protection system or learn advanced knowledge and technologies from developed countries. All these factors slowed down the development of IPR in China. -
A Sphere Unto Itself: the Death and Medieval Framing of the History of Chinese Cosmography Daniel Patrick Morgan
A Sphere unto Itself: the Death and Medieval Framing of the History of Chinese Cosmography Daniel Patrick Morgan To cite this version: Daniel Patrick Morgan. A Sphere unto Itself: the Death and Medieval Framing of the History of Chi- nese Cosmography. First International Workshop on Traditional Sciences in Asia, Kyoto University, Jun 2015, Kyoto, Japan. halshs-01333724 HAL Id: halshs-01333724 https://halshs.archives-ouvertes.fr/halshs-01333724 Submitted on 7 Jul 2016 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. Distributed under a Creative Commons Attribution - NonCommercial - ShareAlike| 4.0 International License A Sphere unto Itself: the Death and Medieval Framing of the History of Chinese Cosmology Daniel Patrick Morgan* ERC Project SAW (CNRS-Université Paris Diderot) 17–19 June 2015 for the International Workshop on Traditional Sciences in Asia 2015, Kyoto University Abstract: This paper attempts to explain the lack of dialogue between Indian and Chinese cos- mologies in the astral sciences of the Six Dynasties and Tang. The history of cosmology in China, we are told, died in the eighth century, the final blow having been delivered by the monk Yixing. Almost everything we know about this history derives from three sources: Shen Yue and Li Chunfeng’s respective ‘heavenly patterns’ monographs (5th & 7th cent.) and Gautama Siddhārtha’s Kaiyuan zhanjing (729). -
Introduce to the Non-Symmetry of Word Derivation Between 'Wenhua' and 'Culture'
International Journal of Linguistics and Communication June 2015, Vol. 3, No. 1, pp. 145-150 ISSN: 2372-479X (Print) 2372-4803 (Online) Copyright © The Author(s). All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/ijlc.v3n1a15 URL: http://dx.doi.org/10.15640/ijlc.v3n1a15 Introduce to the Non-symmetry of Word Derivation between ‘Wenhua’ and ‘Culture’ Fei Deng1 & Jianli Tang2 Abstract The western civilizations have brought many new thoughts to Chinese language in the 19th century, and further influenced and changed the words’ meanings of Chinese words. To studying the Chinese-English translated terms and knowing their different derivation can bridge the gap between different cultures. The scholar translated the English word ‘Culture’ into Chinese word ‘Wenhua’. ‘Wenhua’ is derived from two words which are ‘Wen’ and ‘Hua’ in ancient Chinese language. ‘Wen’ means ‘to feel and experience the nature by heart, and then painting and describing things, at last, one can achieve correlating knowledge through this process in ancient Chinese language’. ‘Hua’ means ‘to change’ which stresses persons can improve them based on ‘Wen’. The start-point of meanings emphasizes the harmonious relationship between human beings and outer nature, and stresses the inner harmony of human beings by themselves. Namely, ‘Wenhua’ focuses on the all sorts of social and ethical relationship which comes from the inner human beings society. The start- point of meanings derivation of English word ‘Culture’ emphasizes the interrelation between human being society and the outer nature, and focuses the contrary relationship which embody as the remolding one and the reformed one. -
A Study of the Standardization of Chinese Writing/ Ying Wang University of Massachusetts Amherst
University of Massachusetts Amherst ScholarWorks@UMass Amherst Masters Theses 1911 - February 2014 2008 A study of the standardization of Chinese writing/ Ying Wang University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/theses Wang, Ying, "A study of the standardization of Chinese writing/" (2008). Masters Theses 1911 - February 2014. 2060. Retrieved from https://scholarworks.umass.edu/theses/2060 This thesis is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Masters Theses 1911 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. A STUDY OF THE STANDARDIZATION OF CHINESE WRITING A Thesis Presented by YING WANG Submitted to the Graduate School of the University of Massachusetts Amherst in partial fulfillment of the requirements for the degree of MASTER OF ARTS May 2008 Asian Languages and Literatures © Copyright by Ying Wang All Rights Reserved STUDIES OF THE STANDARDIZATION OF CHINESE WRITING A Thesis Presented by YING WANG Approved as to style and content by: hongwei Shen, Chair Donald E. GjertsoH, Member Enhua Zhang, Member hongwei Shen, Director Asian Languages and Literatures Program Department of Languages, Literatures and Cultures Julie Caii s, Chair Departira hguages, Literatures and Cultures ACKNOWLEDGEMENTS I would like to earnestly thank my advisor, Professor Zhongwei Shen, for his helpful, patient guidance and support in all the stages of my thesis writing. Thanks are also due to my committee members Professor Donald Gjertson and Professor Enhua Zhang, for their generous help. My friends, Mathew Flannery and Charlotte Mason, have also edited thesis my in various stages, and to them I am truly grateful. -
"Confucian" Classics, by Michael Nylan Endnotes
Copyright 2001 Yale University The Five "Confucian" Classics, by Michael Nylan Endnotes Page ¶ Chapter 1— Introduction to the Five Classics 1 1 "…the Chinese system"—In Korea, a national university dedicated to classical education in Chinese was established in AD 372 in Koguryô, one of the Three Kingdoms absorbed into Unified Silla, but it was not until the fourteenth century that the Yi dynasty designated Zhu Xi's teachings as Korea's official state ideology (for 500 years). In Japan, elements of Chinese-style classicism were first promoted by the fourth and fifth shoguns of Tokugawa (from 1651), and fully systematized only in Meiji. See Kurozumi Makoto (1994). In Vietnam, Van Mieu, a university on the Chinese model, with classes conducted in Mandarin Chinese, was in operation after AD 1070. For more information on Vietnam, see Alexander Woodside (1971). For Zhu Xi (1130-1200), see below in the introduction and Key Terms. 2 1 "…well worth revisiting"—Thomas Wilson (Hamilton College, private communication) reminds us that the modernists disputed the view that the world is iinherently moral; the postmodernists, that the world is intelligible. For the phrase "real science of men," see Charles Calia (1998), p. 139. 2 1 "…squander their riches"—Of course, Zhu Xi once scoffed at this ardent desire, which he ascribed to the Han classical masters, to fully comprehend thhe Supreme Sage: "Short of recalling Confucius's soul (hun) so that he can explain in person, I do not know what is to be done" about interpreting the past. See ZZYL 83, no. 44 (VI, p. -
8 · Chinese Cosmographical Thought: the High Intellectual Tradition
8 · Chinese Cosmographical Thought: The High Intellectual Tradition JOHN B. HENDERSON Chinese cosmographical thought of premodern times was to establish just what these relationships were. Hence this not as concerned as its counterparts in Western civili chapter must rely largely on verbal descriptions for its zations with the overall shape of the world or structure account of Chinese cosmographical thought in its form of the cosmos. There is no pre-seventeenth-century ative phase in the Han era (206 B.C.-A.D. 220), though Chinese equivalent of the medieval European mappae graphic reconstructions dating from the Song and later mundi or of Western representations of the earth show will be included where they are helpful and relevant. ing its various cosmographical divisions or climatic zones. A glance at these reconstructions reveals that most of The widely held conception that China comprised "all them were patterned on the same model, a square divided under heaven" (tianxia), as well as the geographical iso into nine equal squares resembling the form of a simple lation of Chinese civilization, may have contributed to magic square or three-by-three grid. Cosmographers in Chinese cosmographers' lack of interest in outlining, traditional China applied this plan to the conceptuali either realistically or schematically, the form of the world zation and arrangement of such diverse kinds of space as as a whole. Whatever the explanation, traditional Chinese astronomical, political, agrarian, urban, and architectural. cosmographical charts generally represent structures in Just as Sir Thomas Browne, according to Coleridge, saw such microcosmic dimensions as the architectural, the "Quincunxes [or lozenges] in Heaven above, Quincunxes urban, and the agrarian rather than depicting the shape in Earth below, & Quincunxes in the water beneath the of the earth or the system of the world. -
From Barbarians to the Middle Kingdom: the Rise of the Title “Emperor, Heavenly Qaghan” and Its Significance
From Barbarians to the Middle Kingdom: The Rise of the Title “Emperor, Heavenly Qaghan” and Its Significance Han-je Park* INTRODUCTION The entrance of the Five Barbarians wuhu( 五胡) people into the Central Plain of China is a historical event of great significance in the East, comparable in importance to the migration of Germanic tribes into the Roman Empire. The Five Barbarians became the main actors in the establishment of an array of dynasties throughout the periods of the Sixteen Kingdoms of Five Hu, the Northern Dynasties, and eventually the cosmopolitan empires of the Sui (隋) and the Tang (唐). With the passing of time, they lost their original culture and customs, and many came to lose their ethnonym. This phenomenon is described as their sinicization (hanhua 漢化), although there is also a contrary view that the Han (漢) people in China were barbaricized (huhua 胡化) and thus widened the range of Chinese culture. But, we may ask, do the terms “sinicization” and “barbaricization” adequately convey what really happened? Aside from arguments regarding sinicization or barbaricization, what role did the Five Barbarians actually play in the history of China? Were they indeed a people without a culture, who could therefore not bring anything novel to China itself,1 or were they a civilization with a sophisticated culture of their own? *Seoul National University (Seoul, Korea) Journal of Central Eurasian Studies, Volume 3 (October 2012): 23–68 © 2012 Center for Central Eurasian Studies 24 Han-je Park The Han and Tang empires are often joined together and referred to as the “empires of the Han and the Tang,” implying that these two dynasties have a great deal in common.