Timeline for Confucius – His Life and Legacy in Art Exhibition Related
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Metamorphosis: the Problem and Potential of Classical Chinese Poetry
Studia Antiqua Volume 4 Number 1 Article 7 April 2005 Metamorphosis: The Problem and Potential of Classical Chinese Poetry Rich Torgerson Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the Classics Commons, and the History of Art, Architecture, and Archaeology Commons BYU ScholarsArchive Citation Torgerson, Rich. "Metamorphosis: The Problem and Potential of Classical Chinese Poetry." Studia Antiqua 4, no. 1 (2005). https://scholarsarchive.byu.edu/studiaantiqua/vol4/iss1/7 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Metamorphosis: The Problem and Potential of Classical Chinese Poetry RICH TORGERSON .if'nt poetry is a window into the soul of ancient culture Out of necessity, most of us approach great poetry through English translations. However, giants such as the Homeric epics, the Hyakunin Isshu court poetry of Japan, and the Book of Poetry from ancient China are often introduced in our literature and culture classes through the myopic lens of only one translation. With regard to the Homeric epics, Harris has suggested that "we are in the process of consigning the "real" Homer to the scrap-pile of unread documents, while we exploit the Epic Tradition in translation for those who sit in our classes, who can hear only the faint echo of a proud and mighty voice."1 Harris concludes that the power of Homer can be accessed, "but only if approached authentically and through the process of very hard and often frustrating study of the original Greek words."2 While I agree with this approach to classical literature to some extent, Harris has established a demanding and largely impractical standard. -
The Analects of Confucius
© 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://www.indiana.edu/~p374/Analects_of_Confucius_(Eno-2015).pdf Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://www.indiana.edu/~p374/Mengzi.pdf Mencius: Translation, Notes, and Commentary http://www.indiana.edu/~p374/Mencius (Eno-2016).pdf The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://www.indiana.edu/~p374/Daxue-Zhongyong.pdf The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://www.indiana.edu/~p374/Daxue-Zhongyong_(Eno-2016).pdf The Analects of Confucius Introduction The Analects of Confucius is an anthology of brief passages that present the words of Confucius and his disciples, describe Confucius as a man, and recount some of the events of his life. The book may have begun as a collection by Confucius’s immediate disciples soon after their Master’s death in 479 BCE. In traditional China, it was believed that its contents were quickly assembled at that time, and that it was an accurate record; the Eng- lish title, which means “brief sayings of Confucius,” reflects this idea of the text. (The Chinese title, Lunyu 論語, means “collated conversations.”) Modern scholars generally see the text as having been brought together over the course of two to three centuries, and believe little if any of it can be viewed as a reliable record of Confucius’s own words, or even of his individual views. -
Inscriptional Records of the Western Zhou
INSCRIPTIONAL RECORDS OF THE WESTERN ZHOU Robert Eno Fall 2012 Note to Readers The translations in these pages cannot be considered scholarly. They were originally prepared in early 1988, under stringent time pressures, specifically for teaching use that term. Although I modified them sporadically between that time and 2012, my final year of teaching, their purpose as course materials, used in a week-long classroom exercise for undergraduate students in an early China history survey, did not warrant the type of robust academic apparatus that a scholarly edition would have required. Since no broad anthology of translations of bronze inscriptions was generally available, I have, since the late 1990s, made updated versions of this resource available online for use by teachers and students generally. As freely available materials, they may still be of use. However, as specialists have been aware all along, there are many imperfections in these translations, and I want to make sure that readers are aware that there is now a scholarly alternative, published last month: A Source Book of Ancient Chinese Bronze Inscriptions, edited by Constance Cook and Paul Goldin (Berkeley: Society for the Study of Early China, 2016). The “Source Book” includes translations of over one hundred inscriptions, prepared by ten contributors. I have chosen not to revise the materials here in light of this new resource, even in the case of a few items in the “Source Book” that were contributed by me, because a piecemeal revision seemed unhelpful, and I am now too distant from research on Western Zhou bronzes to undertake a more extensive one. -
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 Rituals of Zhou in East Asian History
STATECRAFT AND CLASSICAL LEARNING: THE RITUALS OF ZHOU IN EAST ASIAN HISTORY Edited by Benjamin A. Elman and Martin Kern CHAPTER FOUR CENTERING THE REALM: WANG MANG, THE ZHOULI, AND EARLY CHINESE STATECRAFT Michael Puett, Harvard University In this chapter I address a basic problem: why would a text like the Rituals of Zhou (Zhouli !"), which purports to describe the adminis- trative structure of the Western Zhou ! dynasty (ca. 1050–771 BCE), come to be employed by Wang Mang #$ (45 BCE–23 CE) and, later, Wang Anshi #%& (1021–1086) in projects of strong state cen- tralization? Answering this question for the case of Wang Mang, how- ever, is no easy task. In contrast to what we have later for Wang Anshi, there are almost no sources to help us understand precisely how Wang Mang used, appropriated, and presented the Zhouli. We are told in the History of the [Western] Han (Hanshu '() that Wang Mang em- ployed the Zhouli, but we possess no commentaries on the text by ei- ther Wang Mang or one of his associates. In fact, we have no full commentary until Zheng Xuan )* (127–200 CE), who was far re- moved from the events of Wang Mang’s time and was concerned with different issues. Even the statements in the Hanshu about the uses of the Zhouli— referred to as the Offices of Zhou (Zhouguan !+) by Wang Mang— are brief. We are told that Wang Mang changed the ritual system of the time to follow that of the Zhouguan,1 that he used the Zhouguan for the taxation system,2 and that he used the Zhouguan, along with the “The Regulations of the King” (“Wangzhi” #,) chapter of the Records of Ritual (Liji "-), to organize state offices.3 I propose to tackle this problem in a way that is admittedly highly speculative. -
China's Fear of Contagion
China’s Fear of Contagion China’s Fear of M.E. Sarotte Contagion Tiananmen Square and the Power of the European Example For the leaders of the Chinese Communist Party (CCP), erasing the memory of the June 4, 1989, Tiananmen Square massacre remains a full-time job. The party aggressively monitors and restricts media and internet commentary about the event. As Sinologist Jean-Philippe Béja has put it, during the last two decades it has not been possible “even so much as to mention the conjoined Chinese characters for 6 and 4” in web searches, so dissident postings refer instead to the imagi- nary date of May 35.1 Party censors make it “inconceivable for scholars to ac- cess Chinese archival sources” on Tiananmen, according to historian Chen Jian, and do not permit schoolchildren to study the topic; 1989 remains a “‘for- bidden zone’ in the press, scholarship, and classroom teaching.”2 The party still detains some of those who took part in the protest and does not allow oth- ers to leave the country.3 And every June 4, the CCP seeks to prevent any form of remembrance with detentions and a show of force by the pervasive Chinese security apparatus. The result, according to expert Perry Link, is that in to- M.E. Sarotte, the author of 1989: The Struggle to Create Post–Cold War Europe, is Professor of History and of International Relations at the University of Southern California. The author wishes to thank Harvard University’s Center for European Studies, the Humboldt Foundation, the Institute for Advanced Study, the National Endowment for the Humanities, and the University of Southern California for ªnancial and institutional support; Joseph Torigian for invaluable criticism, research assistance, and Chinese translation; Qian Qichen for a conversation on PRC-U.S. -
Chapter Three – the Zhou Dynasty and the Warring States
CHAPTER THREE – THE ZHOU DYNASTY AND THE WARRING STATES THE OVERTHROW OF THE SHANG As our archaeological record has proven, outside of Shang territory there existed a myriad of other kingdoms and peoples – some were allied to the Shang, others were hostile. Between the Shang capital at Anyang and the territory of the Qiang peoples, was a kingdom named Zhou. A nomadic peoples who spoke an early form of the Tibetan language, the Qiang tribes were often at war with the Shang kingdom. Serving as a buffer zone against the Qiang, this frontier kingdom of Zhou shared much of the Shang’s material culture, such as its bronze work. In 1045 BCE, however, the Zhou noble family of Ji rebelled against and overthrew the Shang rulers at Anyang. In doing so, they laid the foundations for the Zhou dynasty, China’s third. In classical Chinese history, three key figures are involved in the overthrow of the Shang. They are King Wen, who originally expanded the Zhou realm, his son King Wu, who conquered the Shang, and King Wu’s brother, known as the duke of Zhou, who secured Zhou authority while serving as regent for King Wu’s heir. The deeds of these three men are recorded in China’s earliest transmitted text, The Book of Documents.The text portrays the Shang kings as corrupt and decadent, with the Zhou victory recorded as a result of their justice and virtue. The Zhou kings shifted the Shang system of religious worship away from Di, who was a personified supreme first ancestor figure and towards Tian, which was Heaven itself. -
Proof of Investors' Binding Borrowing Constraint Appendix 2: System Of
Appendix 1: Proof of Investors’ Binding Borrowing Constraint PROOF: Use the Kuhn-Tucker condition to check whether the collateral constraint is binding. We have h I RI I mt[mt pt ht + ht − bt ] = 0 If (11) is not binding, then mt = 0: We can write the investor’s FOC Equation (18) as: I I I I h I I I I i Ut;cI ct ;ht ;nt = bIEt (1 + it)Ut+1;cI ct+1;ht+1;nt+1 (42) At steady state, we have bI (1 + i) = 1 However from (6); we know bR (1 + i) = 1 at steady state. With parameter restrictions that bR > bI; therefore bI (1 + i) < 1; contradiction. Therefore we cannot have mt = 0: Therefore, mt > 0; and I h I RI thus we have bt = mt pt ht + ht : Q.E.D. Appendix 2: System of Steady-State Conditions This appendix lays out the system of equilibrium conditions in steady state. Y cR + prhR = + idR (43) N R R R r R R R UhR c ;h = pt UcR c ;h (44) R R R R R R UnR c ;h = −WUcR c ;h (45) 1 = bR(1 + i) (46) Y cI + phd hI + hRI + ibI = + I + prhRI (47) t N I I I h I I I h [1 − bI (1 − d)]UcI c ;h p = UhI c ;h + mmp (48) I I I h I I I r h [1 − bI (1 − d)]UcI c ;h p = UcI c ;h p + mmp (49) I I I [1 − bI (1 + i)]UcI c ;h = m (50) bI = mphhI (51) 26 ©International Monetary Fund. -
The Later Han Empire (25-220CE) & Its Northwestern Frontier
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2012 Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier Wai Kit Wicky Tse University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Asian History Commons, Asian Studies Commons, and the Military History Commons Recommended Citation Tse, Wai Kit Wicky, "Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier" (2012). Publicly Accessible Penn Dissertations. 589. https://repository.upenn.edu/edissertations/589 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/589 For more information, please contact [email protected]. Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier Abstract As a frontier region of the Qin-Han (221BCE-220CE) empire, the northwest was a new territory to the Chinese realm. Until the Later Han (25-220CE) times, some portions of the northwestern region had only been part of imperial soil for one hundred years. Its coalescence into the Chinese empire was a product of long-term expansion and conquest, which arguably defined the egionr 's military nature. Furthermore, in the harsh natural environment of the region, only tough people could survive, and unsurprisingly, the region fostered vigorous warriors. Mixed culture and multi-ethnicity featured prominently in this highly militarized frontier society, which contrasted sharply with the imperial center that promoted unified cultural values and stood in the way of a greater degree of transregional integration. As this project shows, it was the northwesterners who went through a process of political peripheralization during the Later Han times played a harbinger role of the disintegration of the empire and eventually led to the breakdown of the early imperial system in Chinese history. -
To Strike the Strongest Blow
To Strike The Strongest Blow: Questions Remain Over Crackdown On 2009 Unrest In Urumchi A Report by the Uyghur Human Rights Project Washington, D.C. TABLE OF CONTENTS Introduction .......................................................................................................................3 Unclear Detention Numbers .............................................................................................4 Lack of Due Process in Detentions.................................................................................11 Misuse of Video Surveillance..........................................................................................15 Torture in Detention........................................................................................................18 Unfair Trials.....................................................................................................................19 Enforced Disappearances................................................................................................24 Letter to the Ambassador of China to the United States .............................................34 Appendix: Urumchi Evening News Article Translations ............................................36 Cover image: Montage of photos of 28 Uyghurs who have disappeared after July 5, 2009, from UighurBiz. Retrieved from: http://www.Uighurbiz.net/archives/15061 2 INTRODUCTION On July 5, 2009, in the city of Urumchi, Uyghur men, women and children peacefully assembled in People’s Square to protest government inaction -
Confucian Relics: Practices and Material Forms
Confucian Relics: Practices and Material Forms Julia K Murray Professor Emerita, University of Wisconsin Associate in Research, Harvard University Fairbank Center for Chinese Studies [email protected] 31 January 2019 Collège de France Set of nested reliquaries, made of various media, with a relic of the Buddha in the smallest one From the underground chamber of the Famensi pagoda, Fufeng, Shaanxi province, China 9th c. gilt-silver repousée gold “Namaste Dagoba” Fufeng, Shaanxi province, China (completed in 2009) Portrait of Confucius (551-479 BC) Titled Ultimate Sage and First Teacher 至聖先師 Inscription by Prince Guo (Yongli) dated 1734 Rubbing of a carved stone tablet in the Beilin (Forest of Steles) Xi’an, China “Stone Classics” Han dynasty, 2nd c. Fragments from Xiping Stone Classics Qing dynasty, 18th c Guozijian Beijing JI http://www.zdic.net/z/25/js/8E5F.htm “Sweet-pear” (Gan tang 甘棠 ) 蔽芾甘棠、勿翦勿伐、召伯所茇。 [This] umbrageous sweet pear-tree; Clip it not, hew it not down. Under it the chief of Shao lodged. 蔽芾甘棠、勿翦勿敗、召伯所憩。 [This] umbrageous sweet pear-tree; Clip it not, break not a twig of it. Under it the chief of Shao rested. 蔽芾甘棠、勿翦勿拜、召伯所說。 [This] umbrageous sweet pear-tree; Clip it not, bend not a twig of it. Under it the chief of Shao halted. Translation from James Legge, The Chinese Classics v. 4: The She King or Book of Poetry (Oxford, 1898), p 26. Commemorative stele in Linzi 臨淄 , Shandong, marking the place where Confucius heard the Shao music The photographer Mei Qingji made a pilgrimage to retrace Confucius’s travels and documented all the sites in exhibitions and a book Kong Cemetery (Konglin) in Qufu, marking the grave of Confucius and many others Queli guangzhi 闕里廣誌 (Expanded gazetteer of Queli), 17th c. -
2. Environmental Baseline Condition
à E2592 v1 World Bank Loan Project: Public Disclosure Authorized Environmental Assessment For Shandong Confucius & Mencius Public Disclosure Authorized Cultural Heritage Preservation and Development Project (Final) Public Disclosure Authorized EA Agency: Shandong Academy of Environmental Science EA Certificate: State EAC No. 2402 Date of Completion: Jan. 2011 Public Disclosure Authorized Jinan, China P. R à à Preface Confucius, born in the year of 552 BC, is one of the greatest thinkers in the history of humanity, his thought and doctrine addressed the order and nature of morality in the life of human society. Mencius was born 180 years latter than that of Confucius, and succeeded and developed the thought of Confucius. Addressing governing by benevolence, Mencius advocated Confucius’ philosophy and jointly with him established the core of Chinese culture – Confucianism. Confucianism, created by both Confucius and Mencius, started to become the main stream of Chinese culture in Han Dynasty dating back 2000 years. Particularly, after Confucianism was reformed and reinterpreted by the ruler as a political thought, it became the thought of State. Therefore, Confucianism, Buddhism and Daoism had jointly constituted the physical constitution of Chinese traditional culture, and had produced great influence on Asia, Japan and South Korea in particular. Understanding traditional Chinese culture is to a large extent to understand Confucianism and Confucius Culture. Confucius and Mencius culture has a long history and enjoys a high reputation at home and abroad, thus has left over invaluable cultural heritage assets to the people of the whole world. Therefore, it has become the essence of outstanding traditional culture of Chinese civilization.