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Gods of Mount Tai: Familiarity and the Material Culture of North China, 1000–2000, written by Susan Naquin 《泰山众神:熟悉与华北物质文化》,1000-2000,苏珊·纳昆著
IF 0.1 0 ASIAN STUDIES Pub Date : 2023-06-27 DOI: 10.1163/24684791-12340068
Hannibal Taubes
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引用次数: 0
Denigrating Taoism in the West: A typology of Late Qing Chinese scholars’ discourse in Western languages 诋毁西方道教:晚清中国学者西文话语的类型学
IF 0.1 0 ASIAN STUDIES Pub Date : 2023-06-27 DOI: 10.1163/24684791-12340070
Joseph Ciaudo
The purpose of this short article is to offer a typology of the speech acts deployed by Chinese scholars who wrote in Western languages in the late Qing era. By identifying passages dealing with Taoism in their writings, and classifying them into five types of arguments – 1) using the orthodox-heterodox dichotomy; 2) ignoring it; 3) presenting it as an already defeated rival to Confucianism; 4) describing it as a superstition; 5) claiming that it is a form of extremism – the present paper argues that the denigration of Taoism by these Chinese scholars writing in Western languages was profoundly affected by transcultural writing practices, and that in the end Taoism was often but a pawn in the intellectual and political projects of these intellectuals. It served as an awful counterpoint when one tried to project a positive light on Confucianism.
这篇短文的目的是为晚清时期用西方语言写作的中国学者所使用的言语行为提供一个类型学。通过识别他们著作中涉及道教的段落,并将其分为五种类型的论点:1)使用正统-非正统二分法;2)忽略它;3)将其呈现为儒学已经被击败的对手;4)将其描述为迷信;5)声称道教是一种极端主义——本文认为,这些用西方语言写作的中国学者对道教的诋毁受到了跨文化写作实践的深刻影响,最终,道教往往只是这些知识分子的知识和政治计划中的一个棋子。当一个人试图对儒家思想进行正面解读时,它就成了一个可怕的对应物。
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引用次数: 0
Front matter 前页
0 ASIAN STUDIES Pub Date : 2023-06-27 DOI: 10.1163/24684791-02701000
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引用次数: 0
A Piece of Qing History 一段清史
IF 0.1 0 ASIAN STUDIES Pub Date : 2023-06-27 DOI: 10.1163/24684791-12340069
Ildikó Gyöngyvér Sárközi
The roots of the genealogy writing tradition of the Chinese Sibe go back to the Qing Dynasty. This tradition has played a crucial role to create a genealogical community of the Sibe: genealogies were the material carriers of knowledge preserved about their ancestors and their past. However, many of the genealogies were lost during the turbulent time of the twentieth century, and although numerous Sibe clans embark on reproducing their own family trees, it is only the memory of the elderly they can most often draw on. This study is intended to present and highlight the significance a specific collection of genealogies compiled by a self-taught Sibe historian, offering valuable sources for conduct research on the history of the Qing-dynasty and the Sibe.
中国四伯族谱书写传统的根源可以追溯到清朝。这一传统在创建西贝人的系谱社区方面发挥了至关重要的作用:系谱是保存有关其祖先及其过去的知识的物质载体。然而,许多家谱在20世纪的动荡时期丢失了,尽管许多锡伯族开始复制他们自己的家谱,但他们最常利用的只是老年人的记忆。本研究旨在展示和突出由自学成才的史家编撰的特定家谱集的意义,为进行清朝和史家的历史研究提供宝贵的资源。
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引用次数: 0
A Record of the Tea Retreat: The Chaliao ji by Lu Shusheng 《茶隐记:吕树生的茶寮记》
IF 0.1 0 ASIAN STUDIES Pub Date : 2023-06-27 DOI: 10.1163/24684791-12340071
L. Zanini
The Chaliao ji 茶寮記 (A Record of the Tea Retreat) by the scholar-official Lu Shusheng 陸樹聲 (1509–1605) stands out in the vast corpus of essays on tea produced in the late Ming dynasty for two reasons. Firstly, the social status of its author, who held the highest official position among all tea writers of the period, shows that tea appreciation was actively discussed among the highest echelons of the late Ming gentry. Secondly, the Chaliao ji is the earliest publication to bring together the issues of the construction of a private tea room, prescriptions for the preparation of loose-leaf tea, as well as instructions for savouring the beverage, thus further delineating specific aspects of literati tea culture as social markers.This study examines the background and content of Chaliao ji. It first provides an overview of Lu Shusheng’s biography, from his experience in officialdom to his later life in retirement, focusing on his construction of a garden and his commitment to Buddhism and tea appreciation. It then discusses the contents of the text, the several extant editions and issues regarding its authorship. Finally, it provides an English translation of the Chaliao ji accompanied by the Chinese text and commentary.
茶寮记茶寮記 书生陆树声陸樹聲 (1509-1605)在明代晚期大量的茶学散文中脱颖而出,原因有二。首先,其作者的社会地位表明,晚明士绅的最高阶层积极讨论品茶问题。其次,《茶寮记》是最早将私人茶室的建造、散叶茶的调制处方以及品尝饮料的说明等问题汇集在一起的出版物,从而进一步将文人茶文化的特定方面描绘成社会标志。本研究考察了《茶寮记》的产生背景和内容。本文首先概述了陆树声的传记,从他的官场经历到他晚年的退休生活,重点介绍了他建造花园以及他对佛教和品茶的承诺。然后讨论了文本的内容、现存的几个版本以及关于作者的问题。最后,提供了《茶寮记》的英译本,并附有中文文本和评注。
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引用次数: 0
In the Eye(s) of the Storm(s): Álvaro Semedo, an Observer of Two Dynastic Transitions in the Global Crisis of the 17th Century 风暴之眼:Álvaro塞梅多,17世纪全球危机中两个王朝转型的观察者
IF 0.1 0 ASIAN STUDIES Pub Date : 2022-12-14 DOI: 10.1163/24684791-12340065
I. Pina
It is certainly uncommon for a seventeenth-century observer to have borne witness to two dynastic transitions in places as far apart as the opposite corners of Eurasia – the Iberian Peninsula and China. Álvaro Semedo, a Portuguese Jesuit, is one such case. He was in Madrid, when news arrived that the Portuguese had proclaimed a national king in 1640, bringing sixty years of Iberian Union to an end. Semedo returned to China in 1645, one year after the Qing had taken Peking. In 1650, he witnessed first-hand the siege and reconquest of Canton by the Qing. This article aims to explore the political transition in China through the eyes of a European missionary who had already been caught by the breakup of the Habsburg empire. How did he position himself in both dynastic transitions? What comparisons did he make? Was he aware of the “global crisis”? These are some of the questions that will be addressed.
17世纪的观察者见证了两个王朝在遥远的欧亚大陆角落——伊比利亚半岛和中国——发生的转变,这当然是罕见的。葡萄牙耶稣会士阿尔瓦罗·塞梅多就是这样一个例子。1640年,葡萄牙人宣布成为国家国王,结束了伊比利亚联盟60年的历史,当时他正在马德里。1645年,清占领北京一年后,塞梅多回到中国。1650年,他亲眼目睹了清朝对广州的围攻和重新占领。本文旨在通过一位被哈布斯堡帝国解体所困扰的欧洲传教士的视角来探讨中国的政治转型。他是如何在两次王朝转型中定位自己的?他做了什么比较?他知道“全球危机”吗?以下是将要解决的一些问题。
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引用次数: 0
“Miseries, Tribulations, and Calamities”: António de Gouveia as an Eye-witness to the Seventeenth-century Eurasian Crisis “苦难、磨难和灾难”:António de Gouveia作为17世纪欧亚危机的目击者
IF 0.1 0 ASIAN STUDIES Pub Date : 2022-12-14 DOI: 10.1163/24684791-12340064
C. Gomes, J. Cunha
The “General Crisis of the Seventeenth-Century” as a concept was first applied to Europe, where the Portuguese Restoration of 1640 was one of its most striking episodes, when a national dynasty dethroned a foreign one. Geoffrey Parker extended its use worldwide, having in mind similar events taking place all over the globe, namely in China, where dynastic transition took centre stage. Some parallels can be drawn between the two sides of Eurasia, though sometimes in opposite terms (e.g., while the Braganzas were Portuguese, the Qing were Manchu). Among the coincidences occurring in both countries during dynastic changes, there is mention to omens and wondrous signs, interpreted as manifestations of something about to change, breaking away from the old established order which had lost some sort of divine assent. By using the writings of the Portuguese Jesuit António de Gouveia (1592/94–1677), namely his letters, some of which unpublished, we will seek to see how he interpreted these signs and dynastic change in China, while his own country (Portugal) was going through a similar process. We will make use of materials dating from 1636 to the 1650s, to see what kind of parallelisms Gouveia draws between the Chinese seventeenth-century crisis and the Portuguese case, and how he depicts and characterises the events occurring in China.
“十七世纪的大危机”作为一个概念首次应用于欧洲,1640年葡萄牙复辟是欧洲最引人注目的事件之一,当时一个民族王朝废黜了一个外国王朝。杰弗里·帕克(Geoffrey Parker)将其应用范围扩展到了世界各地,考虑到全球各地都在发生类似的事件,即在中国,王朝过渡占据了中心舞台。欧亚大陆两岸之间可以有一些相似之处,尽管有时是相反的(例如,当布拉干萨人是葡萄牙人时,清朝人是满族人)。在两国王朝更迭期间发生的巧合中,有一种是预兆和奇妙的迹象,被解释为即将发生变化的事物的表现,打破了失去某种神圣认可的旧秩序。通过使用葡萄牙耶稣会士António de Gouveia(1592/94–1677)的著作,即他的信件(其中一些未发表),我们将试图了解他是如何解读这些迹象和中国的王朝变化的,而他的国家(葡萄牙)正经历着类似的过程。我们将利用1636年至1650年代的材料,看看高维亚在17世纪的中国危机和葡萄牙案件之间有什么样的相似之处,以及他如何描述和描述中国发生的事件。
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引用次数: 0
Feasts, Food and Fall of the Aristocratic Jia Family in Honglou meng 红楼梦贾家宴食亡
IF 0.1 0 ASIAN STUDIES Pub Date : 2022-12-14 DOI: 10.1163/24684791-12340067
Xiaohua Jiang
Drawing upon food studies, this paper undertakes an analysis of the narrative functions of feasts and food in the novel Honglou meng (A Dream of Red Mansions, or The Story of the Stone). These alimentary elements play a vital role in the social bonds between the Jia family and other elite groups, disclosing the complex distribution of power within the Jia household and displaying internal financial issues and the external threats that have exacerbated the fall of this aristocratic family, manifesting the familial and dynastical trajectories from glory to crisis within the novel.
本文以食物研究为基础,对小说《红楼梦》中宴席和食物的叙事功能进行了分析。这些营养元素在贾氏家族与其他精英群体之间的社会纽带中起着至关重要的作用,揭示了贾氏家族内部复杂的权力分配,展示了加剧这个贵族家庭衰落的内部经济问题和外部威胁,体现了小说中从辉煌到危机的家族和王朝轨迹。
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引用次数: 0
Craftsmen Working for Kangxi: the “Invention of Curious Things” by the Jesuits Gabriel de Magalhães (1609–1677) and Tomás Pereira (1646–1708) 为康熙工作的工匠:耶稣会士加布里埃尔·德·马加勒·赫<e:1>斯(1609-1677)和Tomás佩雷拉(1646-1708)的“奇妙发明”
IF 0.1 0 ASIAN STUDIES Pub Date : 2022-12-14 DOI: 10.1163/24684791-12340066
Maria João Pereira Coutinho
This essay focuses on the strategy followed by two Jesuits from the Portuguese Padroado, Gabriel de Magalhães and Tomás Pereira, to remain at the court in Beijing at a time when the effects of ethnic and cultural clashes between Han and Manchus were felt, as were those of the natural disasters that devastated China and battered its economy. While the first excelled as a locksmith, the second, who called himself a craftsman, had the ability to draw and could build musical instruments, write music and teach to play instruments. Both managed to create works reconciling art and mechanics, which greatly impressed the Kangxi Emperor. These objects were visually appealing, but they also showed the knowledge these Jesuits active in Beijing had about some European treatises on art and mechanics, namely in the area of hydraulics. By adapting European forms and techniques to Chinese materials both men met Kangxi’s plan of a dynasty open to other cultures, while assuring the “peaceful coexistence” of Jesuits in China, in an age marked by climate change and ethnic clashes.
这篇文章关注的是来自葡萄牙Padroado的两位耶稣会士Gabriel de magalh和Tomás Pereira所遵循的策略,他们在汉满族之间的民族和文化冲突的影响,以及摧毁中国和打击其经济的自然灾害的影响下,留在了北京的朝廷。第一个擅长锁匠,第二个自称手艺人,会画画,会制作乐器,会作曲,还会教别人演奏乐器。两人都成功地创造了艺术与机械相结合的作品,这给康熙皇帝留下了深刻的印象。这些物品在视觉上很吸引人,但它们也显示了这些活跃在北京的耶稣会士对一些欧洲艺术和力学著作的了解,即在水力学领域。通过将欧洲的形式和技术与中国的材料相结合,两人都满足了康熙王朝向其他文化开放的计划,同时确保了耶稣会士在中国的“和平共处”,在一个以气候变化和种族冲突为标志的时代。
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引用次数: 0
Charitable Schools as a Social Welfare Project in the Ming Dynasty 明代慈善学堂作为一项社会福利事业
IF 0.1 0 ASIAN STUDIES Pub Date : 2022-06-21 DOI: 10.1163/24684791-12340060
Johanna Lidén
This article aims at discussing charitable schools in the Ming dynasty, which was one form of primary schooling beside the village schools. Focus is on their aims, founders, teachers, and students, as well as what is possible to infer from the material about the content of studies and the pedagogy. Furthermore, the relation between Neo-Confucianism and primary schooling will be discussed. Several well-known works have been written on the higher levels of education and the examination system, but lower levels such as village schools and charitable schools are still not sufficiently studied. In the present article, I argue that the charitable school as a school form is a part of larger charitable projects established by local officials to improve social welfare. The locations of those schools were not necessarily in rural areas as was the case with the village schools, but more often in urban areas. However, the aims were the same, that is, to transform poor boys into well-behaving and morally good adults and to make them literate, most likely in that order, that is, moral transformation first and practical skills next.
明代的慈善学堂是乡村学堂之外的一种小学教育形式。重点是他们的目标、创始人、教师和学生,以及从研究内容和教学方法中可能推断出的内容。进而探讨理学与小学教育的关系。在高等教育和考试制度方面已经写了几部著名的著作,但对农村学校和慈善学校等较低层次的研究仍然不够。在本文中,我认为慈善学校作为一种学校形式是地方官员为提高社会福利而建立的更大的慈善项目的一部分。这些学校的地点不一定象乡村学校那样设在农村地区,而往往设在城市地区。然而,目标是一样的,那就是把贫穷的男孩转变成行为端正,道德高尚的成年人,并使他们识字,最有可能的顺序是,首先是道德转变,然后是实用技能。
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引用次数: 1
期刊
Ming Qing Yanjiu
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