Pub Date : 1990-04-01DOI: 10.2753/CSP1097-1467210354
Wu Tiaogong
Wang Yuyang's entire life took place in a period of initial calm and stability after a torrential storm. This poet, with his extraordinary sensitivity for nature, witnessed the chilling of the birds and the decay of the trees and grasslands on the green hills of the land of old that he recalled. He witnessed the passages of the mountains and the rivers, the joys and melancholies of the affairs of man, the separations and the reunions of people. He was moved by the fading into sad memory of the old courtyard romances in the southern capital of the Ming dynasty. His sensitive soul was often set trembling by all these happenings. And yet, because the regime of the Qing dynasty had come to be stabilized in his time, and Emperor Kangxi did indeed adopt a series of measures that had the effect of bringing about economic recovery and stabilization of the people's lives, a whole set of intricate and complex elements were added to Wang Yuyang's aesthetic feelings about the things and sights of nature. On the one h...
{"title":"Wang Yuyang's Natural Thought on Art","authors":"Wu Tiaogong","doi":"10.2753/CSP1097-1467210354","DOIUrl":"https://doi.org/10.2753/CSP1097-1467210354","url":null,"abstract":"Wang Yuyang's entire life took place in a period of initial calm and stability after a torrential storm. This poet, with his extraordinary sensitivity for nature, witnessed the chilling of the birds and the decay of the trees and grasslands on the green hills of the land of old that he recalled. He witnessed the passages of the mountains and the rivers, the joys and melancholies of the affairs of man, the separations and the reunions of people. He was moved by the fading into sad memory of the old courtyard romances in the southern capital of the Ming dynasty. His sensitive soul was often set trembling by all these happenings. And yet, because the regime of the Qing dynasty had come to be stabilized in his time, and Emperor Kangxi did indeed adopt a series of measures that had the effect of bringing about economic recovery and stabilization of the people's lives, a whole set of intricate and complex elements were added to Wang Yuyang's aesthetic feelings about the things and sights of nature. On the one h...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123700001","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-04-01DOI: 10.2753/CSP1097-1467210326
Zhang Jiemo
In recent years, studies on Wang Fuzhi's theory of poetics have tended to emphasize his depiction of circumstantial relationships. After reading Wang Fuzhi's theoretical writings on poetry, this author has come to believe that the proposition, "Poetry and music derive from the same principle" [shi yue zhi li yi],1 is also one of the fundamental perspectives in Wang Fuzhi's theory of poetry and song-making. Wang Fuzhi clearly described the relationship between poetry and music as one in which "music and poetry take each other mutually for essence and for usage" [yue yu shi xiang wei ti yong zhe ye]2 and "poetry and music take each other mutually as external [expression] and internal [substance]" [shi yu yue xiang wei biao li].3 Thus, in his view, music is the essence and the internal for which poetry is a usage and an outward expression. Since Wang Fuzhi has placed such emphasis on the intrinsic connection between poetry and music, and because he considered music to be the essence of poetry, we are obliged...
{"title":"On the Aesthetic Significance of Wang Fuzhi's Theory of the Unity of Poetry and Music, with Criticisms of Certain Biases in the Study of His Theory of Poetics","authors":"Zhang Jiemo","doi":"10.2753/CSP1097-1467210326","DOIUrl":"https://doi.org/10.2753/CSP1097-1467210326","url":null,"abstract":"In recent years, studies on Wang Fuzhi's theory of poetics have tended to emphasize his depiction of circumstantial relationships. After reading Wang Fuzhi's theoretical writings on poetry, this author has come to believe that the proposition, \"Poetry and music derive from the same principle\" [shi yue zhi li yi],1 is also one of the fundamental perspectives in Wang Fuzhi's theory of poetry and song-making. Wang Fuzhi clearly described the relationship between poetry and music as one in which \"music and poetry take each other mutually for essence and for usage\" [yue yu shi xiang wei ti yong zhe ye]2 and \"poetry and music take each other mutually as external [expression] and internal [substance]\" [shi yu yue xiang wei biao li].3 Thus, in his view, music is the essence and the internal for which poetry is a usage and an outward expression. Since Wang Fuzhi has placed such emphasis on the intrinsic connection between poetry and music, and because he considered music to be the essence of poetry, we are obliged...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114910706","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1989-10-01DOI: 10.2753/CSP1097-1467210150
Feng Qi
In Europe, as the transition was made from the Middle Ages to the modern age, there was an upheaval of the ideological current of humanism (also called humanitarianism). A struggle against the rule of the church and of feudal autocracy was launched, and with it there was the beginning of the awareness of "self." This had a tremendously deep influence on the development of modern philosophy in Europe. In China, too, a similar process was experienced. On the eve of the Opium War, in his critical revelation about the "declining age," Gong Zizhen proposed the premise that "For every man there is a master; we call it self." This signaled that the idea of "self was beginning to awaken, and individuality made its demand to struggle to be free of the bondage of feudalism. It is precisely because of this that Gong Zizhen became the first "pioneer" of China's modern philosophy.
{"title":"The \"Self\" Begins to Awake: On the Philosophical Thought of Gong Zizhen","authors":"Feng Qi","doi":"10.2753/CSP1097-1467210150","DOIUrl":"https://doi.org/10.2753/CSP1097-1467210150","url":null,"abstract":"In Europe, as the transition was made from the Middle Ages to the modern age, there was an upheaval of the ideological current of humanism (also called humanitarianism). A struggle against the rule of the church and of feudal autocracy was launched, and with it there was the beginning of the awareness of \"self.\" This had a tremendously deep influence on the development of modern philosophy in Europe. In China, too, a similar process was experienced. On the eve of the Opium War, in his critical revelation about the \"declining age,\" Gong Zizhen proposed the premise that \"For every man there is a master; we call it self.\" This signaled that the idea of \"self was beginning to awaken, and individuality made its demand to struggle to be free of the bondage of feudalism. It is precisely because of this that Gong Zizhen became the first \"pioneer\" of China's modern philosophy.","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1989-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127907127","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1989-10-01DOI: 10.2753/CSP1097-1467210120
L. Zhilin
On humankind's great and endless road toward a modern civilization, all nations of the world have become relatively estranged from each other and remained within their own unique environments. As a result, there are great differences among their modes of thinking. Their ideas on culture are also quite disparate, bringing about unceasingly, generation after generation, wide differences in their national spirit. As for today, the people of China are only now facing modernization, the world, and the future with a vision like a torch. How can the essence of the nations of the world be melted into one pot, creating a brand-new one-world civilization? This is the mission the times have bestowed upon us, though it definitely cannot be achieved overnight. I believe that first we must use present-day ideology to examine the differences, analyze, judge, and mutually utilize and copy the traditional cultures of China and the West. By doing so, the areas where Chinese and Western culture integrate and converge can be...
{"title":"The Differences Between Chinese and Western Concepts of Nature and the Trend Toward Their Convergence","authors":"L. Zhilin","doi":"10.2753/CSP1097-1467210120","DOIUrl":"https://doi.org/10.2753/CSP1097-1467210120","url":null,"abstract":"On humankind's great and endless road toward a modern civilization, all nations of the world have become relatively estranged from each other and remained within their own unique environments. As a result, there are great differences among their modes of thinking. Their ideas on culture are also quite disparate, bringing about unceasingly, generation after generation, wide differences in their national spirit. As for today, the people of China are only now facing modernization, the world, and the future with a vision like a torch. How can the essence of the nations of the world be melted into one pot, creating a brand-new one-world civilization? This is the mission the times have bestowed upon us, though it definitely cannot be achieved overnight. I believe that first we must use present-day ideology to examine the differences, analyze, judge, and mutually utilize and copy the traditional cultures of China and the West. By doing so, the areas where Chinese and Western culture integrate and converge can be...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"115 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1989-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134045505","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1989-07-01DOI: 10.2753/CSP1097-146720043
Fang Litian
Buddhism is one of the world's three largest religions. It originated in the fifth century B.C., and to date it has a history of over two and a half millennia. Buddhism had its earliest origins in ancient India and subsequently spread broadly in China, Japan, and many Southeast Asian countries. After entering China through India, Buddhism, transplanted to the soil of China's feudal society, took root and grew, producing its own peculiar structure and forming many schools, branches, and denominational offshoots that possessed special national characteristics of the Chinese people, and became a component of the superstructure of China's feudal society as well as an important part of China's traditional intellectual and ideological culture.
{"title":"A Tentative Discussion of the Characteristics of Chinese Buddhism","authors":"Fang Litian","doi":"10.2753/CSP1097-146720043","DOIUrl":"https://doi.org/10.2753/CSP1097-146720043","url":null,"abstract":"Buddhism is one of the world's three largest religions. It originated in the fifth century B.C., and to date it has a history of over two and a half millennia. Buddhism had its earliest origins in ancient India and subsequently spread broadly in China, Japan, and many Southeast Asian countries. After entering China through India, Buddhism, transplanted to the soil of China's feudal society, took root and grew, producing its own peculiar structure and forming many schools, branches, and denominational offshoots that possessed special national characteristics of the Chinese people, and became a component of the superstructure of China's feudal society as well as an important part of China's traditional intellectual and ideological culture.","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1989-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132534307","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1989-04-01DOI: 10.2753/CSP1097-1467200333
Tang Yijie
Religion is a social ideology. Today the study of the history of the development of a religion as an ideology not only has a general significance but also a particular significance. It is possible for us to discern, from a plethora of evidence in places outside of China, that while scientific technology may be progressing and developing rapidly, progress has not brought about a decline in religious ideology but has indeed strengthened people's pursuit of religion. From our own domestic conditions, too, we can see that for all sorts of reasons, there is a growing trend among people to adhere to one religion or another. Such a phenomenon, therefore, suggests a number of theoretical questions related to religion that ought to be studied seriously, such as: What is the essence of religion? "Is it a psychological characteristic of human beings to need some kind of religious faith? Axe religion and religious belief one and the same thing? Can religious faith be of benefit to social life? Are religion and scienc...
{"title":"On the Emergence of the Daoist Religion and Its Characteristics","authors":"Tang Yijie","doi":"10.2753/CSP1097-1467200333","DOIUrl":"https://doi.org/10.2753/CSP1097-1467200333","url":null,"abstract":"Religion is a social ideology. Today the study of the history of the development of a religion as an ideology not only has a general significance but also a particular significance. It is possible for us to discern, from a plethora of evidence in places outside of China, that while scientific technology may be progressing and developing rapidly, progress has not brought about a decline in religious ideology but has indeed strengthened people's pursuit of religion. From our own domestic conditions, too, we can see that for all sorts of reasons, there is a growing trend among people to adhere to one religion or another. Such a phenomenon, therefore, suggests a number of theoretical questions related to religion that ought to be studied seriously, such as: What is the essence of religion? \"Is it a psychological characteristic of human beings to need some kind of religious faith? Axe religion and religious belief one and the same thing? Can religious faith be of benefit to social life? Are religion and scienc...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1989-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134013120","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1989-04-01DOI: 10.2753/CSP1097-146720033
L. Shuming
On August 24, 1966, during the so-called Great Cultural Revolution, my home was ransacked by the "young generals" who called themselves the Red Guards. All my personal belongings, clothes, and books were taken; nothing remained behind after the sweep. Furthermore, I was forced to move from the rooms in the northern wing of the building and to make my abode in the small cottage in the southern part. At the time I was quite upset, but soon I learned to put the matter aside and make nothing of it. In that period of "leisure," I was able to write the following essays in draft form. Since I didn't have a single book for reference, the writing was entirely from memory. By September 6 I had completed the first essay, and subsequently, on November 10, the second was produced. As for the third, I can no longer recall the date of its completion.
{"title":"A Comparison of Confucianism and Buddhism","authors":"L. Shuming","doi":"10.2753/CSP1097-146720033","DOIUrl":"https://doi.org/10.2753/CSP1097-146720033","url":null,"abstract":"On August 24, 1966, during the so-called Great Cultural Revolution, my home was ransacked by the \"young generals\" who called themselves the Red Guards. All my personal belongings, clothes, and books were taken; nothing remained behind after the sweep. Furthermore, I was forced to move from the rooms in the northern wing of the building and to make my abode in the small cottage in the southern part. At the time I was quite upset, but soon I learned to put the matter aside and make nothing of it. In that period of \"leisure,\" I was able to write the following essays in draft form. Since I didn't have a single book for reference, the writing was entirely from memory. By September 6 I had completed the first essay, and subsequently, on November 10, the second was produced. As for the third, I can no longer recall the date of its completion.","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"39 7","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1989-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120850300","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1989-04-01DOI: 10.2753/CSP1097-1467200371
Z. Qin
In recent years, among the studies of pre-Qin dynasty philosophy there has been a drastic increase in the relative weight devoted to the study of the Daoist school. In particular, there has been a revival in the study of the ideas of Lao Zi and Zhuang Zi. This is represented not only by many investigations and discussions of subjects that had been suspended in the past and of issues on which there had been differences of opinion, but also in proposals for new topics of study and new research methodologies that have followed in the wake of the deepening research. This has enabled the current state of the scholarship on the thought of Lao Zi and Zhuang Zi to have greatly exceeded that of our predecessors, whether in terms of breadth or depth. This unprecedented state of affairs is inseparably related to the prosperous development of the entire field of the history of philosophy in our country. At the same time, in the process of deepening this research work, a number of scholarly differences have also been ...
{"title":"A Survey of Recent Studies on the Thought of Lao Zi and Zhuang Zi","authors":"Z. Qin","doi":"10.2753/CSP1097-1467200371","DOIUrl":"https://doi.org/10.2753/CSP1097-1467200371","url":null,"abstract":"In recent years, among the studies of pre-Qin dynasty philosophy there has been a drastic increase in the relative weight devoted to the study of the Daoist school. In particular, there has been a revival in the study of the ideas of Lao Zi and Zhuang Zi. This is represented not only by many investigations and discussions of subjects that had been suspended in the past and of issues on which there had been differences of opinion, but also in proposals for new topics of study and new research methodologies that have followed in the wake of the deepening research. This has enabled the current state of the scholarship on the thought of Lao Zi and Zhuang Zi to have greatly exceeded that of our predecessors, whether in terms of breadth or depth. This unprecedented state of affairs is inseparably related to the prosperous development of the entire field of the history of philosophy in our country. At the same time, in the process of deepening this research work, a number of scholarly differences have also been ...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1989-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124087403","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1988-10-01DOI: 10.2753/CSP1097-1467200143
Liu Yuanyan
During the Warring States period a hundred schools of thought contended and there was much clashing of ideas among the many schools. Within this active intellectual battle, the ideas of the many schools continued to evolve and move apart from one another while at the same time some continued to be synthesized. The ideas of Xun Zi belonged to the Confucian school, in particular, to the Zi Gong branch of that school. He criticized all the schools of the time, even including the better parts of Confucian thinking, but also absorbed from Daoism its naturalism and dialectical way of thought, and from the ideas of the Legalists some other elements, resulting in bringing to the Confucian concept of li (rites) new substances. Han Fei was Xun Zi's pupil and yet he was a Legalist. He inherited Xun Zi's primitive materialist concept of nature and openly made the connection between the ideas of Daoism and those of the Legalists. He brought together the ideas of law (fa), technique (shu), and position (shi) and thus b...
{"title":"\"Lü's Spring and Autumn Annals\" Is the Greatest Synthesizer of the Ideas of the Pre-Qin Schools of Philosophy","authors":"Liu Yuanyan","doi":"10.2753/CSP1097-1467200143","DOIUrl":"https://doi.org/10.2753/CSP1097-1467200143","url":null,"abstract":"During the Warring States period a hundred schools of thought contended and there was much clashing of ideas among the many schools. Within this active intellectual battle, the ideas of the many schools continued to evolve and move apart from one another while at the same time some continued to be synthesized. The ideas of Xun Zi belonged to the Confucian school, in particular, to the Zi Gong branch of that school. He criticized all the schools of the time, even including the better parts of Confucian thinking, but also absorbed from Daoism its naturalism and dialectical way of thought, and from the ideas of the Legalists some other elements, resulting in bringing to the Confucian concept of li (rites) new substances. Han Fei was Xun Zi's pupil and yet he was a Legalist. He inherited Xun Zi's primitive materialist concept of nature and openly made the connection between the ideas of Daoism and those of the Legalists. He brought together the ideas of law (fa), technique (shu), and position (shi) and thus b...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1988-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128749126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1988-10-01DOI: 10.2753/CSP1097-146720013
Li Zehou
If we say that the school of Confucianism—Confucius, Mencius, and Xun Zi—focused on the nurturing and forming of the psychological temperament of man, that it emphasized humanizing the innate nature so that the natural physiological desires and the sensory needs of man—that "which is unavoidable in man's nature and feelings"—are nurtured in a societal way and attain societal functions, and that for this reason the state and results of its appreciation of beauty are often related to pleasing the ear, the eye, the heart, and the mind, and on the whole are controlled by the realm of human relationships and ethics, then it is possible to say that the characteristics of Daoist aesthetics as represented by Zhuang Zi were precisely focused on transcending just this.
{"title":"Reading Notes on the Aesthetics of Zhuang Zi","authors":"Li Zehou","doi":"10.2753/CSP1097-146720013","DOIUrl":"https://doi.org/10.2753/CSP1097-146720013","url":null,"abstract":"If we say that the school of Confucianism—Confucius, Mencius, and Xun Zi—focused on the nurturing and forming of the psychological temperament of man, that it emphasized humanizing the innate nature so that the natural physiological desires and the sensory needs of man—that \"which is unavoidable in man's nature and feelings\"—are nurtured in a societal way and attain societal functions, and that for this reason the state and results of its appreciation of beauty are often related to pleasing the ear, the eye, the heart, and the mind, and on the whole are controlled by the realm of human relationships and ethics, then it is possible to say that the characteristics of Daoist aesthetics as represented by Zhuang Zi were precisely focused on transcending just this.","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"65 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1988-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116073936","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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