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Origins of Chinese Political Philosophy: Studies in the Composition and Thought of the Shangshu (Classic of Documents)
饒宗頤國學院院刊 第五期 417 2018 年 5 月 頁 417– 445 Origins of Chinese Political Philosophy: Studies in the Composition and Thought of the Shangshu (Classic of Documents). Edited by Martin KERN and Dirk MEYER. Leiden and Boston: Brill, 2017. Pp. vi+508. Edward L. SHAUGHNESSY East Asian Languages and Civilizations, The University of Chicago The publication of a major English-language book on the Shang shu 尚書 (Elevated documents) or Shu jing 書經 (Classic of documents), the second of the Chinese classics, should surely count as a major milestone in the Western study of early China. As the editors note in their Introduction, the Shang shu has inspired all aspects of Chinese political philosophy for over two thousand years now. Yet, as they also say, “In some kind of reverse—and bizarre— Book Reviews correlation, the Shangshu is as important to the Chinese political tradition as it is neglected in Western scholarship” (p. 2). Their claim just above this that “major Western works on the Shangshu can be counted on two hands, with fingers to spare” is only a bit exaggerated.1 In this volume we now have fourteen studies in just over 500 pages, that directly address at least fourteen different chapters of the Shang shu, not to mention two chapters of the 1 True, I count only eight or nine such studies listed in the various bibliographies attached at the end of each chapter, but they do not even include mention of such classic studies as Paul Pelliot, “Le Chou King en caractères anciens et le Chang Chou che wen,” Mémoires concernant l’Asie Orientale 2 (1916): 123–77, or Benjamin Elman, “Philosophy (I-Li) versus Philology (K’ao-cheng): The Jen-hsin tao-hsin Debate,” T’oung Pao 2nd ser. -
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. -
Mandarin Chinese: an Annotated Bibliography of Self-Study Materials Duncan E
University of South Carolina Scholar Commons Faculty Publications Law School 2007 Mandarin Chinese: An Annotated Bibliography of Self-Study Materials Duncan E. Alford University of South Carolina - Columbia, [email protected] Follow this and additional works at: https://scholarcommons.sc.edu/law_facpub Part of the Legal Profession Commons, Legal Writing and Research Commons, and the Library and Information Science Commons Recommended Citation Duncan E. Alford, Mandarin Chinese: An Annotated Bibliography of Self-Study Materials, 35 Int'l J. Legal Info. 537 (2007) This Article is brought to you by the Law School at Scholar Commons. It has been accepted for inclusion in Faculty Publications by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Mandarin Chinese: An Annotated Bibliography of Self- Study Materials DUNCAN E. ALFORD The People's Republic of China is currently the seventh largest economy in the world and is projected to be the largest economy by 2050. Commensurate with its growing economic power, the PRC is using its political power more frequently on the world stage. As a result of these changes, interest in China and its legal system is growing among attorneys and academics. International law librarians similarly are seeing more researchers interested in China, its laws and economy. The principal language of China, Mandarin Chinese, is considered a difficult language to learn. The Foreign Service Institute has rated Mandarin as "exceptionally difficult for English speakers to learn." Busy professionals such as law librarians find it very difficult to learn additional languages despite their usefulness in their careers. -
Journal Abbreviations
256 Journal Abbreviations AM: Asia Major AP: Asian Philosophy AS: Asiatische Studien / Études Asiatiques BIHP: Bulletin of the Institute of History and Philology (Academia Sinica) BMFEA: Bulletin of the Museum of Far Eastern Antiquities BSOAS: Bulletin of the School of Oriental and African Studies EC: Early China HJAS: Harvard Journal of Asiatic Studies JAAR: Journal of the American Academy of Religion JAOS: Journal of the American Oriental Society JAS: Journal of Asian Studies JBL: Journal of Biblical Literature JCP: Journal of Chinese Philosophy JCR: Journal of Chinese Religions JEAA: Journal of East Asian Archaeology JTS: Journal of Theological Studies MS: Monumenta Serica NT: Novum Testamentum NTS: New Testament Studies OE: Oriens Extremus PEW: Philosophy East and West TP: T’oung Pao WSP: Warring States Papers Frequently Cited Monographs and Series William H Baxter. A Handbook of Old Chinese Phonology. Mouton 1992 BD:MichaelLoewe.ABiographicalDictionaryoftheQin...Brill2000 BDAG: Frederick William Danker. A Greek-English Lexicon...1957; 3ed Chicago 2000 E Bruce Brooks and A Taeko Brooks. The Original Analects. Columbia 1998 CHAC: Michael Loewe et al (ed). Cambridge History of Early China. Cambridge 1999 Chye!nMu". !!!! . !!!!!!!!!!!!!! . 2ed Hong Kong 1956 ECT: Michael Loewe (ed). Early Chinese Texts. SSEC 1993 GSB: Gu#-shr# Bye"n !!!!!! 1926-1941 GSR: Bernhard Karlgren. Grammata Serica Recensa. BMFEA v29 (1957) 1-332 HK: [The Chinese University of Hong Kong ICS concordances] HY: [The Harvard-Yenching concordances] Bernhard Karlgren. [The appropriate gloss or translation in BMFEA] James Legge. [The appropriate volume of James Legge’s Chinese Classics or SBE series] Jv"ng Lya!ng-shu" !!!!!!. !!!!!!!!!!.3v!!!!1984 Ma# Gwo!-ha"n !!!!!!. -
The Original Meaning of the Chinese Character for “Beauty”
Filozofski vestnik Letnik/Volume XXII • Številka/Number 2 • 2001 • 141-159 THE ORIGINAL MEANING OF THE CHINESE CHARACTER FOR “BEAUTY” J ianping G ao l “Beauty” is translated into Chinese as Џ, (mei) and “Aesthetics” as -^ c ^ (meixue) (literally meaning the studies of the beauty). The compound ( meixue) is new in Chinese and its origin is due to translation in modern time. But indigenous in China is the word mei (beauty), which appearred as early as more than 3000 years ago. The very first question in aesthetics was probably “what is beauty?” The concept of beauty in the mind of ancient Chinese is not necessarily identical with that in the mind of modern people, but an investigation of it may be of some interest to today’s aesthetic inquiry, and, as we shall see, it already attracts attention of some scholars in the fields of both linguistics and aesthetics. “ ЏЈ’ (beauty) is traditionally considered to be composed of two characters: (sheep) and (large). A large sheep will supply plenty of delicious meat. This explanation comes from ShuowenJiezi (100 A.D.), a pioneering book on the research of Chinese characters: Џ. (beauty) means delicious. It is composed of (sheep) and (large). Among six domestic animals (cow, horse, sheep, pig, hen, and dog), sheep are the major sacrificial offerings. Beauty is identical with goodness.1 This opinion was accepted by almost all philologists in ancient China, such as Xu Xuan (917 - 992), Xu Kai (920-974), Duan Yucai (1735 - 1815), Wang Yun (1784 - 1854), and Zhu Junsheng (1788 - 1858), who provided 1 Shuowen Jiezi (literally means “a discription of simply characters and explanation of complex characters”) is a dictionary-like book which was intended to explain Chinese characters on the basis of their forms. -
Formation of the Traditional Chinese State Ritual System of Sacrifice To
religions Article Formation of the Traditional Chinese State Ritual System of Sacrifice to Mountain and Water Spirits Jinhua Jia 1,2 1 College of Humanities, Yangzhou University, Yangzhou 225009, China; [email protected] 2 Department of Philosophy and Religious Studies, University of Macau, Macau SAR, China Abstract: Sacrifice to mountain and water spirits was already a state ritual in the earliest dynasties of China, which later gradually formed a system of five sacred peaks, five strongholds, four seas, and four waterways, which was mainly constructed by the Confucian ritual culture. A number of modern scholars have studied the five sacred peaks from different perspectives, yielding fruitful results, but major issues are still being debated or need to be plumbed more broadly and deeply, and the whole sacrificial system has not yet drawn sufficient attention. Applying a combined approach of religious, historical, geographical, and political studies, I provide here, with new discoveries and conclusions, the first comprehensive study of the formational process of this sacrificial system and its embodied religious-political conceptions, showing how these geographical landmarks were gradually integrated with religious beliefs and ritual-political institutions to become symbols of territorial, sacred, and political legitimacy that helped to maintain the unification and government of the traditional Chinese imperium for two thousand years. A historical map of the locations of the sacrificial temples for the eighteen mountain and water spirits is appended. Keywords: five sacred peaks; five strongholds; four seas; four waterways; state ritual system of sacrifice; Chinese religion; Chinese historical geography Citation: Jia, Jinhua. 2021. Formation of the Traditional Chinese State Ritual System of Sacrifice to Mountain and Water Spirits. -
Selections from Mencius, Books I and II: Mencius's Travels Persuading
MENCIUS Translation, Commentary, and Notes Robert Eno May 2016 Version 1.0 © 2016 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, without charge, is provided at: http://hdl.handle.net/2022/23423 Also available as open access translations of the Four Books The Analects of Confucius: An Online Teaching Translation http://hdl.handle.net/2022/23420 Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 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 Cover illustration Mengzi zhushu jiejing 孟子註疏解經, passage 2A.6, Ming period woodblock edition CONTENTS Prefatory Note …………………………………………………………………………. ii Introduction …………………………………………………………………………….. 1 TEXT Book 1A ………………………………………………………………………………… 17 Book 1B ………………………………………………………………………………… 29 Book 2A ………………………………………………………………………………… 41 Book 2B ………………………………………………………………………………… 53 Book 3A ………………………………………………………………………………… 63 Book 3B ………………………………………………………………………………… 73 Book 4A ………………………………………………………………………………… 82 Book 4B ………………………………………………………………………………… 92 Book 5A ………………………………………………………………………………... 102 Book 5B ………………………………………………………………………………... 112 Book 6A ……………………………………………………………………………….. 121 Book 6B ……………………………………………………………………………….. 131 Book -
The Story of the Duke of Zhou
Indiana University, History G380 – class text readings – Spring 2010 – R. Eno 1.6 THE STORY OF THE DUKE OF ZHOU Next to Confucius himself, the greatest hero of ancient China, as viewed through the perspective of the later Confucian tradition, was a man known as the Duke of Zhou, one of the founders of the Zhou Dynasty. The Duke of Zhou is celebrated for two reasons. The first concerns his formidable political achievements. The texts tell us that two years after the conquest of the Shang, the Zhou conqueror King Wu died, leaving only one very young son to succeed him. While it was the Shang custom to pass the throne from older to younger brother within one generation, the tradition of the Zhou people had been that their throne should pass only from father to son. Upon the death of King Wu, his younger brother, the Duke of Zhou, seized power, claiming that it was his intention to preside only as an emergency measure until his nephew came of age and could properly receive the Mandate of Heaven. A number of the other brothers believed instead that the Duke was seizing the throne in the manner of former Shang kings and they raised a rebellion. The Duke not only put down the rebellion, but followed this forceful confirmation of his claim to ultimate power by actually doing what he had promised all along – when his nephew, the future King Cheng, came of age, the Duke ceded to him full authority to rule and retired to an advisory role. This sacrifice of power on the Duke’s part immeasurably enhanced the stature of the Zhou throne and the religious power of the concept of Heaven’s mandate. -
Confucian Classical Studies
Handbook of Reference Works in Traditional Chinese Studies (R. Eno, 2011) CONFUCIAN CLASSICAL STUDIES The most dramatic turning point in traditional Chinese history was probably the reunification of the empire by the Ch’in state in 221 BCE, after over half a millennium of political fragmentation. During the era of disunity, the disorderly diversity of society had contributed to a view of certain texts as anchors of value: guideposts from a unified past that could serve the uncertain present to find its way back to stability. In pre-Ch’in historical texts and the texts of the early philosophical masters (referred to as chu-tzu 諸子) we see two such texts repeatedly cited as authoritative: the Shih ching 詩經 (Book of poetry) and Shang shu 尚書 (Documents). Many variant citations tell us that the specific contents of these two texts were not yet fully fixed, but it is clear that they enjoyed the type of authoritative status we call “canonical.” By the end of the “Classical” pre-Ch’in era, some works, particularly those associated with the rising movement of Confucianism (such as the Hsun Tzu 荀子), sometimes refer to (but not specifically cite) other texts in similar ways, for example, the Chou yi 周易 (Chou book of changes), and the Chun-ch’iu 春秋 (Spring and Autumn annals). The policy of the Ch’in towards intellectual texts seems to have had two somewhat contradictory elements. On one hand, the government appointed “erudites” (po-shih博士) of many intellectual persuasions, including Confucians, to be stewards of all knowledge on behalf of the court. -
Script Crisis and Literary Modernity in China, 1916-1958 Zhong Yurou
Script Crisis and Literary Modernity in China, 1916-1958 Zhong Yurou Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Yurou Zhong All rights reserved ABSTRACT Script Crisis and Literary Modernity in China, 1916-1958 Yurou Zhong This dissertation examines the modern Chinese script crisis in twentieth-century China. It situates the Chinese script crisis within the modern phenomenon of phonocentrism – the systematic privileging of speech over writing. It depicts the Chinese experience as an integral part of a worldwide crisis of non-alphabetic scripts in the nineteenth and twentieth centuries. It places the crisis of Chinese characters at the center of the making of modern Chinese language, literature, and culture. It investigates how the script crisis and the ensuing script revolution intersect with significant historical processes such as the Chinese engagement in the two World Wars, national and international education movements, the Communist revolution, and national salvation. Since the late nineteenth century, the Chinese writing system began to be targeted as the roadblock to literacy, science and democracy. Chinese and foreign scholars took the abolition of Chinese script to be the condition of modernity. A script revolution was launched as the Chinese response to the script crisis. This dissertation traces the beginning of the crisis to 1916, when Chao Yuen Ren published his English article “The Problem of the Chinese Language,” sweeping away all theoretical oppositions to alphabetizing the Chinese script. This was followed by two major movements dedicated to the task of eradicating Chinese characters: First, the Chinese Romanization Movement spearheaded by a group of Chinese and international scholars which was quickly endorsed by the Guomingdang (GMD) Nationalist government in the 1920s; Second, the dissident Chinese Latinization Movement initiated in the Soviet Union and championed by the Chinese Communist Party (CCP) in the 1930s. -
Confucius and Lao Zi: Their Differing Social Foundations and Cultures
SINO-PLATONIC PAPERS Number 211 May, 2011 Confucius and Lao Zi: Their Differing Social Foundations and Cultures by ZHOU Jixu Victor H. Mair, Editor Sino-Platonic Papers Department of East Asian Languages and Civilizations University of Pennsylvania Philadelphia, PA 19104-6305 USA [email protected] www.sino-platonic.org SINO-PLATONIC PAPERS FOUNDED 1986 Editor-in-Chief VICTOR H. MAIR Associate Editors PAULA ROBERTS MARK SWOFFORD ISSN 2157-9679 (print) 2157-9687 (online) SINO-PLATONIC PAPERS is an occasional series dedicated to making available to specialists and the interested public the results of research that, because of its unconventional or controversial nature, might otherwise go unpublished. The editor-in-chief actively encourages younger, not yet well established, scholars and independent authors to submit manuscripts for consideration. Contributions in any of the major scholarly languages of the world, including romanized modern standard Mandarin (MSM) and Japanese, are acceptable. In special circumstances, papers written in one of the Sinitic topolects (fangyan) may be considered for publication. Although the chief focus of Sino-Platonic Papers is on the intercultural relations of China with other peoples, challenging and creative studies on a wide variety of philological subjects will be entertained. This series is not the place for safe, sober, and stodgy presentations. Sino- Platonic Papers prefers lively work that, while taking reasonable risks to advance the field, capitalizes on brilliant new insights into the development of civilization. Submissions are regularly sent out to be refereed, and extensive editorial suggestions for revision may be offered. Sino-Platonic Papers emphasizes substance over form. We do, however, strongly recommend that prospective authors consult our style guidelines at www.sino-platonic.org/stylesheet.doc. -
Confucius and Sons” in America
Confucianism “Confucius and Sons” in America “Confucius and Sons” in America Summary: Confucian teaching and interpretation largely became based on four key texts called The Four Books: Analects, Book of Mencius, Great Learning, and Doctrine of the Mean. East Asian immigrant communities in the United States differ in the way they view Confucian teachings: Some deem the teachings irrelevant for scientific society and democratic governance, while others uphold the teachings as an integral component of their cultural traditions. The Scholarly Tradition first emerged in China as a powerful cultural force enjoying imperial patronage during the Han dynasty (206 BCE – 220 CE). For the next thousand years, Confucian learning focused on what were known as the Five Classics, a set of works said to have been written or edited by Confucius. The Five Classics are: Classic of Poetry, Book of Documents, Book of Rites, I Ching (Book of Changes), and Spring and Autumn Annals. The Analects, Book of Mencius, Great Learning, and Doctrine of the Mean only became the central texts for the tradition much later, when the Neo- Confucian Zhu Xi (1130-1200 CE) grouped them together as the so-called Four Books. In Zhu Xi’s opinion, the frequent references in these works to humaneness, human nature, virtue, and sincerity provided more fruitful resources for self-cultivation than did the more elliptical passages and verses found in the Five Classics. Zhu Xi’s ideas gained the status of orthodoxy in 1313 CE, when the imperial house designated the Four Books as the basis of China’s civil service examinations.