Chinese History-Writing Between the Sacred and the Secular
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Advances in Social Science, Education and Humanities Research, volume 490 Education, Language and Inter-cultural Communication (ELIC 2020) An Overview of the Study of Interpretations on Bamboo Slips From Caifengqumu, Zhaowanghuishi & Zhaowangyugongzhitun, Jiandawangbohan in Shangbo Bamboo Slips (IV) Yanmei Zhang1,* Shaofang Wu1 1School of Foreign Languages, Wuhan Institute of Technology, Wuhan, Hubei, China *Corresponding author. Email: [email protected] ABSTRACT There are 9 bamboo books in the Warring States period in Shanghai Museum, which are precious historical materials for studying the characters and culture of Chu in the pre-Qin period. Since its discovery, experts and scholars have been studying it. In this paper, there are four aspects closely related to the study of interpretation, i.e. the compilation and connection of bamboo slips, the interpretation of words and sentences, the translation of interpretation, cultural background, etc. A comprehensive review of relevant studies on three bamboo slips in volume 4, i.e. Caifengqumu, Zhaowanghuishi, Jiandawangbohan, inside and outside China is conducted in this paper. Keywords: Shangbo bamboo slips (IV), Caifengqumu, Zhaowanghuishi, Jiandawangbohan There are only 6 bamboo slips in Caifengqumu, I. INTRODUCTION which is a series of songs catalogues compiled by the Chu bamboo scripts appeared in Hong Kong music officials of Chu state. There are 39 pieces of cultural relics market in 1994 which was collected by repertoires, which are classified and marked by 4 Shanghai Museum. The time and place of its excavation famous tune names of Gong, Shang, Zhi and Yu, have not been confirmed. It is said that it came from making oral literature and folk song tunes spread for a Hubei, China. -
Nine Provinces‟: Some Parallels with Transmitted Texts1
EASTM 32 (2010): 13-58 The Rong Cheng shi 容 成 氏 Version of the „Nine Provinces‟: Some Parallels with Transmitted Texts1 Vera Dorofeeva-Lichtmann [Vera Dorofeeva-Lichtmann, Ph.D. (1992) in History (Sinology), Moscow State University, is Chargé de Recherche at the CNRS in Paris. Her publi- cations include Graphics and Text in the Production of Technical Knowledge in China: The Warp and the Weft (co-editor), Leiden/Boston: Brill, 2007; “Ritual Practices for Constructing Terrestrial Space (Warring States-Early Han),” in: HdO Early Chinese Religion. Part One: Shang through Han (1250 BC-220 AD), Leiden-Boston: Brill, 2009.] * * * 1. Introduction The Rong Cheng shi manuscript is the largest text among the so-called Shanghai Museum manuscripts on bamboo slips (Shang bo cang jian 上 博 藏 簡) considered to be of Chu 楚 provenance2 and dated to the mid through the late fourth century BC. Since the slips were looted from a Chu tomb, precise place and date of this find are unknown.3 It is, howev- er, commonly accepted that the manuscripts originate from a Chu aristo- cratic tomb closed shortly before the Chu court was obliged to leave the capital at Ying 郢 (Hubei area) in 278 BC.4 1 I am truly grateful to Yuri Pines for having alerted my attention to this man- uscript and for his valuable remarks, and to Wolfgang Behr, Maria Khayutina and Marina Kravtsova for their comments concerning different aspects of this study. My special thanks to John Moffett for corrections of my English. All mis- takes found in this paper are my own reponsibility. -
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 Conceptions of “The Distinction of Yi (Barbarians) and Xia(Chinese)”[夷夏之
The Conceptions of “the Distinction of Yi (Barbarians) and Xia(Chinese)”[夷夏之 辨] in Chinese Culture and Society –Culturalism or Cultural Chauvinism? Jau-hwa Chen [email protected] Abstract: The universal applicability of the Confucian ethics is shadowed by the concept of the yi/xia distinction. There are two theses to solve the problem: the culturalism and the ethnicity thesis. Though the culturalism and the ethnicity thesis tried very hard to solve the inconsistence in the Confucian doctrine, the problem is more complicated than solved. The conceptions of yi/xia distinction come originally from Chunqiu [春 秋], the Spring and Autumn Annals, interpreted by the three traditional commentaries, Zuo zhuan [左傳], Gongyang zhuan [公羊傳] and Gulian zhuan [轂梁傳]. Firstly, we need to investigate the historic contexts of the conceptions in the discourses of the hegemony to know its moral and political implication. Secondly, the different applications of the concept are implicitly related to a unilinear sage-kings tradition, interpreted by Mencius as an alternative of the hegemony, which can be used to exclude other ethnic groups of living together with the later so-called Han people. Mencius criticizes the competition for the hegemony in the Chunqiu and Warring States era, but is not critical enough against the emperor and his families centered political order. And lastly, in Yuan Dao, the opening treatise of the Huainanzi, instead of following the unilinear sage-kings tradition, to identify what is Chinese and what is not, a naturalistic and pluralistic ways of living are provided, which can be interpreted as a solution of the universal applicability of the Confucian ethics, to free itself from the xia (Chinese) culture centered world picture. -
Title <Translated Article> Western Zhou History in the Collective
<Translated Article> Western Zhou History in the Collective Title Memory of the People of the Western Zhou: An Interpretation of the Inscription of the "Lai pan" Author(s) MATSUI, Yoshinori Citation 東洋史研究 (2008), 66(4): 712-664 Issue Date 2008-03 URL https://doi.org/10.14989/141873 Right Type Journal Article Textversion publisher Kyoto University 712 WESTERN ZHOU HISTORY IN THE COLLECTIVE MEMORY OF THE PEOPLE OF THE WESTERN ZHOU: AN INTERPRETATION OF THE INSCRIPTION OF THE "LAI PAN" MATSUI Y oshinori Introduction On January 19, 2003, twenty-seven bronze pieces were excavated from a hoard at Yangjiacun (Meixian county, Baoji city, Shaanxi province).l All the bronzes, which include twelve ding ~, nine Ii rn, two fanghu 11 if., one pan ~, one he :ii\'t, one yi [ffi, and one yu k, have inscriptions. Among them, the bronzes labeled "Forty-second-year Lai ding" ~ ~ (of which there are two pieces), "Forty-third-year Lai ding" (ten pieces), and "Lai pan" ~~ (one piece) have in scriptions that are particularly long for inscriptions from the Western Zhou period and run respectively to 281, 316 and 372 characters in length. The inscription of the "Lai pan," containing 372 characters, is divided into two parts, the first part is narrated from Lai's point of view but employs the third-person voice, opening with the phrase, "Lai said." The second part records an appointment (ceming :IlJt frJ) ceremony that opens, "The King said." The very exceptional first part records the service of generations of Lai's ancestors to successive Zhou Kings. The inscription mentions eleven former kings, King Wen X3:., King Wu TIk3:., King Cheng JIlG3:., King Kang *3:., King Zhao BR3:., King Mu ~~3:., King Gong *3:., King Yi i~3:., King Xiao ~(~)3:., King Yi 1J$(~)3:., King Li Jj1U (J~)3:. -
Parte I €“ Dilema éTico Y Virtud
Virtud y consecuencia en la literatura histórica y filosófica pre-Han y Han: el dilema ético en la filosofía y sociedad china César Guarde Paz ADVERTIMENT. La consulta d’aquesta tesi queda condicionada a l’acceptació de les següents condicions d'ús: La difusió d’aquesta tesi per mitjà del servei TDX (www.tdx.cat) ha estat autoritzada pels titulars dels drets de propietat intel·lectual únicament per a usos privats emmarcats en activitats d’investigació i docència. No s’autoritza la seva reproducció amb finalitats de lucre ni la seva difusió i posada a disposició des d’un lloc aliè al servei TDX. No s’autoritza la presentació del seu contingut en una finestra o marc aliè a TDX (framing). Aquesta reserva de drets afecta tant al resum de presentació de la tesi com als seus continguts. En la utilització o cita de parts de la tesi és obligat indicar el nom de la persona autora. ADVERTENCIA. La consulta de esta tesis queda condicionada a la aceptación de las siguientes condiciones de uso: La difusión de esta tesis por medio del servicio TDR (www.tdx.cat) ha sido autorizada por los titulares de los derechos de propiedad intelectual únicamente para usos privados enmarcados en actividades de investigación y docencia. No se autoriza su reproducción con finalidades de lucro ni su difusión y puesta a disposición desde un sitio ajeno al servicio TDR. No se autoriza la presentación de su contenido en una ventana o marco ajeno a TDR (framing). Esta reserva de derechos afecta tanto al resumen de presentación de la tesis como a sus contenidos. -
Political Thoughtyuri Pinespolitical Thought
13 POLITICAL THOUGHTYURI PINESPOLITICAL THOUGHT Yuri Pines* The three centuries that preceded the establishment of the Chinese empire in 221 bce were an age of exceptional intellectual flourishing. No other period in the history of Chinese thought can rival these centuries in creativity, boldness, ideological diversity, and long-term impact. Val- ues, perceptions, and ideals shaped amid intense intellectual debates before the imperial unifi- cation contributed decisively to the formation of the political, social, and ethical orientations that we identify today with traditional Chinese culture. More broadly, the ideas of rival thinkers formed an ideological framework within which the Chinese empire functioned from its incep- tion until its very last decades. These ideas stand at the focus of the present chapter. The centuries under discussion are often dubbed the age of the “Hundred Schools of Thought.” The school designations were developed primarily by the Han (206/202 bce–220 ce) literati (Smith 2003; Csikszentmihalyi and Nylan 2003) as a classificatory device for the variety of pre-imperial texts. This classification, even if belated, may be heuristically convenient insofar as it groups the texts according to their distinct ideological emphases, distinct vocabulary, and distinct argumentative practices. For instance, followers of Confucius (551–479 bce) and Mozi 墨子 (ca. 460–390 bce) were prone to prioritize morality over pure political considerations, in distinction from those thinkers who are – quite confusingly (Goldin 2011a) – dubbed Legalists (fa jia 法家). Confucians (Ru 儒) and Legalists also differed markedly with regard to the nature of elite belonging (see later). This said, it is fairly misleading to imagine “schools” as coherent ideological camps, as was often done through the twentieth century and beyond. -
On the Rhetoric of Treason in the Shiji
“Awaiting The Wise of a Future Generation”: On the Rhetoric of Treason in the Shiji (Dorothee Schaab-Hanke) The rhetorical device I chose for analysis in my paper is that of allusion. More specifically, my focus lies on the rhetorical and political function of altogether five text passages in the Shiji (The Scribe’s Record), a text that was probably finalized around the year 86 BCE. The “author of the Shiji” – please allow me that I postpone the tricky question of author- ship to the Shiji a bit here – in each of these passages addresses as his readers wise men of a future generation of whom he hoped that they will prove worthy to make use of the work that he had compiled and left for posterity. Closer examination reveals that these five text passages all al- lude to one passage of the Gongyang zhuan, one of the three earliest texts that interpreted the Chunqiu (Spring and Autumn) annals, a by its very nature rather terse chronicle of the state of Lu, spanning the years from 721 to 481 BCE. In my written paper, I have discussed three major topics. In my short presentation I will highlight them first and then discuss them in a sum- marized form. First, if one reads the five passages in the Shiji in which the historiog- rapher alludes to the here relevant passage of the Gongyang zhuan in the context of the chapters in which they are contained and if one relates the conclusions to be drawn from these chapters to each other, various facets of an overall political message become discernible, namely a rather criti- cal assessment of Emperor Wu (r. -
The Past As a Messianic Vision
Edinburgh Research Explorer The past as a messianic vision Citation for published version: Gentz, J 2005, The past as a messianic vision: Historical thought and strategies of sacralization in the early Gongyang tradition. in H Schmidt-Glintzer, A Mittag & J Rüsen (eds), Historical Truth, Historical Criticism, and Ideology: Chinese Historiography and Historical Culture from a New Comparative Perspective. Brill, Leiden, pp. 227-254. Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: Historical Truth, Historical Criticism, and Ideology General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 25. Sep. 2021 THE PAST AS A MESSIANIC VISION: HISTORICAL THOUGHT AND STRATEGIES OF SACRALIZATION IN THE EARLY GONGYANG TRADITION Joachim Gentz Introduction I would like to divide my paper into five parts: 1. The past (this will imply the Gongyang zhuan’s historical criticism of sources and its historiographical attitude towards the past): 2. as a messianic vision (this will deal with the function and application of the historical material for the Gongyang zhuan’s own vision): 3. -
Symbols and Abbreviations
Symbols and Abbreviations CWZ Chu Wenzi bian 楚文字編 (Li Shoukui 2003) EP equivalent phonophoric GD Guodian Chumu Zhujian 郭店楚墓竹簡 (Jingmenshi Bowuguan 1998) Cheng “Cheng zhi wen zhi 成之聞之” Liu “Liu de 六德” Lu “Lu Mu Gong wen Zi Si 魯穆公問子思” LZ-A, B, C “Laozi 老子 jia 甲, yi 乙, bing 丙” Qiong “Qiong da yi shi 窮達以時” Tang “Tang Yu zhi dao 唐虞之道” Tai “Tai yi sheng shui 太一生水” Wu “Wuxing 五行” Xing “Xing zi ming chu 性自命出” Yu-1, 2, 3, 4 “Yu cong 語叢 yi 一, er 二, san 三, si 四” Zhong “Zhong xin zhi dao 忠信之道” Zi “Ziyi 緇衣” Zun “Zun de yi 尊德義” E.g., (Cheng 12) means strip number 12 of the “Cheng zhi wen zhi” manuscript in the Guodian Chumu zhujian. Fuyang “Zhouyi” The “Zhouyi” manuscript in Fuyang Hanjian Zhouyi Yanjiu 阜陽漢簡周易研究 by Han Ziqiang 韓自強 (2004) GSR (# no.) Grammata Serica Recensa phonophoric series number (Karlgren 1957) Hex. (no.) hexagram chapter number in the Zhouyi Houma Mengshu Houma Mengshu 侯马盟书 by Shandong sheng wenwu gongzuo weiyu- anhui 山东省文物工作委员会 (1976) JC (no.) Yin Zhou Jinwen Jicheng 殷周金文集成 (1984-1994) inscription number Jiagu wen bian Jiagu wen bian 甲骨文編 by Zhongguo kexueyuan kaogu yanjiusuo 中國科學院考古研究所 (1965) Jingdian Shiwen Jingdian Shiwen 經典釋文 by Lu Deming (CE 6th century), reprint 1985 JWB Jinwen bian 金文編 (Rong Geng 1985) Mao (no.) Shijing 詩經 poem sequence in Maoshi Zhengyi 毛詩正義 by Mao Heng 毛亨 (Han dynasty), 鄭玄 Zheng Xuan (Han dynasty), and 孔穎達 Kong Yingda (Tang dynasty) in Shisanjing Zhushu 十三經注疏 by Ruan Yuan 阮元 (Qing dynasty); reprint, Li Xueqin 李學勤 et al. -
Edinburgh Research Explorer
Edinburgh Research Explorer Long live the king! Citation for published version: Gentz, J 2015, Long live the king! The ideology of power between ritual and morality in the Gongyang Zhuan. in Y Pines, P Goldin & M Kern (eds), Ideology of Power and Power of Ideology in Early China. Brill, Leiden, pp. 69-117. <http://www.brill.com/products/book/ideology-power-and-power-ideology-early-china> Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: Ideology of Power and Power of Ideology in Early China General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 30. Sep. 2021 Chapter 3 Long Live the King! The Ideology of Power between Ritual and Morality in the Gongyang zhuan 公羊傳1 Joachim Gentz C'est à l'idéologie, à cette ténébreuse métaphysique qui, en recherchant avec subtilité les causes premières, veut sur ces bases fonder la législation des peuples, au lieu d'approprier les lois à la connaissance du cœur humain et aux leçons de l'histoire, qu'il faut attribuer tous les malheurs. -
CAN WORDS PRODUCE ORDER? Regicide in the Confucian Tradition
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Lirias CAN WORDS PRODUCE ORDER? Regicide in the Confucian Tradition CARINE DEFOORT KU Leuven, Belgium ᭛ ABSTRACT This article presents and evaluates a dominant traditional Chinese trust in language as an efficient tool to promote social and political order. It focuses on the term shi (regicide or parricide) in the Annals (Chunqiu). This is not only the oldest text (from 722–481 BCE) regularly using this term, but its choice of words has also been considered the oldest and most exemplary instance of the normative power of language. A close study of its uses of ‘regi- cide’ leads to a position between the traditional ‘praise and blame’ theory and its extreme negation. Later commentaries on the Annals and reflection on regicide in other texts, in different ways, attest to a growing reliance or belief in the power of words in the political realm. Key Words ᭛ Annals (Chunqiu) ᭛ China ᭛ language ᭛ order ᭛ regicide Two prominent scholars hold a debate in front of Emperor Jing (156–41 BCE). One of them is Master Huang, a follower of Huang Lao and the teachings of ‘The Yellow Emperor and Laozi’. The other is Master Yuan Gu, a specialist in the Book of Odes and appointed as erudite at the court of Emperor Jing. Master Huang launches the discussion with the provoca- tive claim that Tang and Wu, the founding fathers of China’s two exem- plary dynasties, respectively the Shang (18th–11th century) and Zhou (11th–3rd century) dynasties, were guilty of regicide against Jie and Zhòu, the last kings of the preceding dynasties.