Pub Date : 2014-09-16DOI: 10.1179/1529910414Z.00000000014
D. Felt
Abstract Through compiling all anecdotes that reference emotional expressions from Liu Yiqing’s Shishuo xinyu, I will reveal the principles of an emotional regime (i.e. the rules and rituals of proper emotional expression). This ranking of different emotional expressions within an evaluative hierarchy is best explained in the balancing of two principles: emotional detachment and naturalness. Emotional detachment was the highest ideal, but when this was not possible, the regime required the expression of natural emotions, that is, emotions stirred by natural objects and limited to natural levels. Because the understanding of emotions is gender specific, the paper concludes with an examination of how this emotional regime applied to women.
{"title":"Emotional Regime of the Shishuo Xinyu","authors":"D. Felt","doi":"10.1179/1529910414Z.00000000014","DOIUrl":"https://doi.org/10.1179/1529910414Z.00000000014","url":null,"abstract":"Abstract Through compiling all anecdotes that reference emotional expressions from Liu Yiqing’s Shishuo xinyu, I will reveal the principles of an emotional regime (i.e. the rules and rituals of proper emotional expression). This ranking of different emotional expressions within an evaluative hierarchy is best explained in the balancing of two principles: emotional detachment and naturalness. Emotional detachment was the highest ideal, but when this was not possible, the regime required the expression of natural emotions, that is, emotions stirred by natural objects and limited to natural levels. Because the understanding of emotions is gender specific, the paper concludes with an examination of how this emotional regime applied to women.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":"2014 1","pages":"60 - 82"},"PeriodicalIF":0.1,"publicationDate":"2014-09-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1179/1529910414Z.00000000014","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65834839","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2013-12-01DOI: 10.1179/1529910413Z.0000000006
Charles Holcombe
Abstract The Xianbei were perhaps the most prominent of the various non-Chinese peoples active in north China during the Age of Division. They established a number of imperial dynasties there, some of which were admittedly no more than ephemeral footnotes to history, but others of which—notably including the Northern Wei—are commonly viewed as having been major dynasties, squarely in the legitimate line of Chinese dynastic succession. In addition, the Xianbei were also central to the origins of the gloriously reunified Sui and Tang dynasties, even though the Xianbei role in their formation has not always been sufficiently appreciated. Despite their very real importance in Chinese history, the Xianbei remain today relatively little known, especially in English language scholarship. This article therefore aims to provide the most comprehensive study of the Xianbei available yet in English, to assess the overall role of the Xianbei in Chinese history, and also to examine the Xianbei as a critical case study in the more general, and controversial, process known as sinicization.
{"title":"THE XIANBEI IN CHINESE HISTORY","authors":"Charles Holcombe","doi":"10.1179/1529910413Z.0000000006","DOIUrl":"https://doi.org/10.1179/1529910413Z.0000000006","url":null,"abstract":"Abstract The Xianbei were perhaps the most prominent of the various non-Chinese peoples active in north China during the Age of Division. They established a number of imperial dynasties there, some of which were admittedly no more than ephemeral footnotes to history, but others of which—notably including the Northern Wei—are commonly viewed as having been major dynasties, squarely in the legitimate line of Chinese dynastic succession. In addition, the Xianbei were also central to the origins of the gloriously reunified Sui and Tang dynasties, even though the Xianbei role in their formation has not always been sufficiently appreciated. Despite their very real importance in Chinese history, the Xianbei remain today relatively little known, especially in English language scholarship. This article therefore aims to provide the most comprehensive study of the Xianbei available yet in English, to assess the overall role of the Xianbei in Chinese history, and also to examine the Xianbei as a critical case study in the more general, and controversial, process known as sinicization.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":"36 1","pages":"1 - 38"},"PeriodicalIF":0.1,"publicationDate":"2013-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1179/1529910413Z.0000000006","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65834262","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2013-12-01DOI: 10.1179/1529910413Z.0000000007
Robert Joe Cutter
Abstract The description of women in early and early medieval fu and related genres often employs the rhetorical device know as effictio, usually referred to in poetry as the blazon. The use of the blazon is mainly seen in fu on goddesses, in the Summons Poems of Chu ci, and in certain poems in the Qi, or Sevens, genre. A connection is seen between the blazoning of women and the rhetoric of property that informs the Summons Poems and many fu, with their enumerative tendencies, including the spatial enumerations of the journey and the attendant notions of possession.
{"title":"TO MAKE HER MINE: WOMEN AND THE RHETORIC OF PROPERTY IN EARLY AND EARLY MEDIEVAL FU","authors":"Robert Joe Cutter","doi":"10.1179/1529910413Z.0000000007","DOIUrl":"https://doi.org/10.1179/1529910413Z.0000000007","url":null,"abstract":"Abstract The description of women in early and early medieval fu and related genres often employs the rhetorical device know as effictio, usually referred to in poetry as the blazon. The use of the blazon is mainly seen in fu on goddesses, in the Summons Poems of Chu ci, and in certain poems in the Qi, or Sevens, genre. A connection is seen between the blazoning of women and the rhetoric of property that informs the Summons Poems and many fu, with their enumerative tendencies, including the spatial enumerations of the journey and the attendant notions of possession.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":"2013 1","pages":"39 - 57"},"PeriodicalIF":0.1,"publicationDate":"2013-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1179/1529910413Z.0000000007","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65833998","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2013-12-01DOI: 10.1179/1529910413Z.0000000008
Meow Hui Goh
Abstract This article argues that an emperor’s “final edict” (yizhao 遺詔, yiling 遺令, zhongling 終令, or zhongzhi 終制) should be read not simply as an emperor’s instruction for his funeral and burial, but as a piece of rhetoric meant to define his image and legacy. Through a comparative reading of Han Emperor Wen’s and Wei Emperor Wen’s “final edicts”—two of the longest pieces in the early development of the genre—the author discusses their different rhetorical strategies, their different visions of emperorship, and their different imperial “personae.” In conducting the comparison, the author also examines the authority of imperial rhetoric against skepticism about such rhetoric. As her analysis demonstrates, the tension between rhetoric and anti-rhetoric is present even within a “final edict” itself and can still be felt in modern interpretations of the genre.
摘要:本文认为，皇帝的“绝谕”(yizobre詔，yiling, zhongling, or zhongzhi)不应该被简单地理解为皇帝对他的葬礼和葬礼的指示，而是一种旨在定义他的形象和遗产的修辞。本文通过对汉文帝和魏文帝的《末世诏书》(汉文帝和魏文帝的《末世诏书》是汉文体裁早期发展中最长的两份诏书)的比较阅读，探讨了汉文帝和魏文帝不同的修辞策略、不同的帝王观和不同的帝王“人格”。通过比较，作者也审视了帝国修辞的权威和对这种修辞的怀疑。正如她的分析所表明的那样，修辞与反修辞之间的紧张关系甚至存在于“最终法令”本身，并且仍然可以在对该类型的现代解释中感受到。
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Pub Date : 2012-12-01DOI: 10.1179/1529910412z.0000000005
A. Spiro
Audrey Goldman Spiro died of cancer on July 30, 2011, at home with her family in La Jolla, California. Audrey was born in St Louis, Missouri. She attended the University of Louisville where she earned a BA in 1948, and at Washington University in St Louis where she earned a MSW in 1950. At Washington University, she also met her husband, the anthropologist Melford E. Spiro. Their departments were located in the same building where, every afternoon at 5:00 P.M., coffee was served to the faculty and graduate students. They met one day when, as Mel stood in line ahead of Audrey, he expressed a political opinion to a friend. From behind him, he heard a voice pipe up: “That’s just wrong!” That was Audrey. They married three months later and went to Israel the same year (1950) to study children raised collectively in a kibbutz. In 1961–1962 they lived in Burma, studying Burmese Buddhism and society. During the 1950s and 1960s, they migrated according to Mel’s teaching career, spending years in Seattle, Chicago, and Honolulu before settling permanently in La Jolla, California in 1968, where Mel was founding chair of the Department of Anthropology at the University of California, San Diego. While they were in Seattle and Hawai’i, Audrey’s visits to the Seattle Art Museum and Honolulu Art Museum sparked her lifelong passion for Chinese art and art history. She studied Chinese language at UCSD and Chinese art history at UCLA, earning a PhD in 1986 in Chinese Art History from UCLA where her major advisor was Professor Martin Powers. She taught Chinese Art History at UCLA, UC Riverside, UCSD, USC, and the University of Wisconsin at Madison. Among many contributions to the field, she served on the board of directors of the Early Medieval China Group. Audrey is survived by her husband and her two sons, Michael Elliot Spiro, a musician and professor of music at Indiana University, and Jonathan Peter Spiro, a professor of American history at Castleton College in Vermont, and three grandchildren.
2011年7月30日，奥黛丽·戈德曼·斯皮罗与家人在加州拉霍亚的家中因癌症去世。奥黛丽出生在密苏里州的圣路易斯。1948年，她就读于路易斯维尔大学，获得文学学士学位;1950年，她就读于圣路易斯华盛顿大学，获得城市生活垃圾学位。在华盛顿大学，她还遇到了她的丈夫，人类学家梅尔福德·e·斯皮罗(Melford E. Spiro)。他们的院系都在同一栋楼里，每天下午5点，老师和研究生都要喝咖啡。有一天，当梅尔站在奥黛丽前面排队时，他向一位朋友表达了自己的政治观点。他听到身后传来一个声音:“这是不对的!”那是奥黛丽。三个月后，他们结婚了，并于同年(1950年)去了以色列，研究在基布兹集体抚养的孩子。1961年至1962年，他们住在缅甸，研究缅甸佛教和社会。在20世纪50年代和60年代，他们根据梅尔的教学生涯迁移，在西雅图、芝加哥和檀香山呆了几年，直到1968年在加州拉霍亚永久定居下来，梅尔在那里成为加州大学圣地亚哥分校人类学系的创始主席。当他们在西雅图和夏威夷的时候，奥黛丽参观了西雅图艺术博物馆和檀香山艺术博物馆，激发了她对中国艺术和艺术史的毕生热情。她在加州大学圣地亚哥分校学习中文，在加州大学洛杉矶分校学习中国艺术史，并于1986年获得加州大学洛杉矶分校中国艺术史博士学位，她的主要导师是马丁·鲍尔斯教授。她曾在加州大学洛杉矶分校、加州大学河滨分校、加州大学圣地亚哥分校、南加州大学和威斯康星大学麦迪逊分校教授中国艺术史。在对该领域的诸多贡献中，她曾担任早期中世纪中国集团(Early Medieval China Group)的董事。奥德丽身后留下了她的丈夫和两个儿子，印第安纳大学的音乐家兼音乐教授迈克尔·埃利奥特·斯皮罗和佛蒙特州卡斯尔顿学院的美国历史教授乔纳森·彼得·斯皮罗，以及三个孙子。
{"title":"IN MEMORIAM","authors":"A. Spiro","doi":"10.1179/1529910412z.0000000005","DOIUrl":"https://doi.org/10.1179/1529910412z.0000000005","url":null,"abstract":"Audrey Goldman Spiro died of cancer on July 30, 2011, at home with her family in La Jolla, California. Audrey was born in St Louis, Missouri. She attended the University of Louisville where she earned a BA in 1948, and at Washington University in St Louis where she earned a MSW in 1950. At Washington University, she also met her husband, the anthropologist Melford E. Spiro. Their departments were located in the same building where, every afternoon at 5:00 P.M., coffee was served to the faculty and graduate students. They met one day when, as Mel stood in line ahead of Audrey, he expressed a political opinion to a friend. From behind him, he heard a voice pipe up: “That’s just wrong!” That was Audrey. They married three months later and went to Israel the same year (1950) to study children raised collectively in a kibbutz. In 1961–1962 they lived in Burma, studying Burmese Buddhism and society. During the 1950s and 1960s, they migrated according to Mel’s teaching career, spending years in Seattle, Chicago, and Honolulu before settling permanently in La Jolla, California in 1968, where Mel was founding chair of the Department of Anthropology at the University of California, San Diego. While they were in Seattle and Hawai’i, Audrey’s visits to the Seattle Art Museum and Honolulu Art Museum sparked her lifelong passion for Chinese art and art history. She studied Chinese language at UCSD and Chinese art history at UCLA, earning a PhD in 1986 in Chinese Art History from UCLA where her major advisor was Professor Martin Powers. She taught Chinese Art History at UCLA, UC Riverside, UCSD, USC, and the University of Wisconsin at Madison. Among many contributions to the field, she served on the board of directors of the Early Medieval China Group. Audrey is survived by her husband and her two sons, Michael Elliot Spiro, a musician and professor of music at Indiana University, and Jonathan Peter Spiro, a professor of American history at Castleton College in Vermont, and three grandchildren.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":"38 1","pages":"87 - 89"},"PeriodicalIF":0.1,"publicationDate":"2012-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1179/1529910412z.0000000005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65834144","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2012-12-01DOI: 10.1179/1529910412Z.0000000003
Erin L. Brightwell
Abstract The Shuyi ji 述異記 (Notes Relating the Extraordinary), an anomaly account traditionally attributed to Ren Fang 任昉 (460–508), has received little attention, with most research focused on questions of authorship and dating, and rarely on the content itself. Despite its wealth of information about local geographic and cultural curiosities, the Shuyi ji contains relatively few stories, per se, and offers limited immediate literary appeal. The present study, however, argues that a reading of the work that focuses on structure reveals new possibilities about the value of this under-studied text. In the textual world of the Shuyi ji, distinct discursive strategies for recording anomalies emerge. Analysis of the relationship between the types of phenomena and the rhetoric of their representation uncovers a close connection between the nature of the extraordinary and the structure of its portrayal to raise new questions about the implications of the work’s categorization of knowledge.
{"title":"DISCURSIVE FLIGHTS: STRUCTURING STORIES IN THE SHUYI JI 述異記","authors":"Erin L. Brightwell","doi":"10.1179/1529910412Z.0000000003","DOIUrl":"https://doi.org/10.1179/1529910412Z.0000000003","url":null,"abstract":"Abstract The Shuyi ji 述異記 (Notes Relating the Extraordinary), an anomaly account traditionally attributed to Ren Fang 任昉 (460–508), has received little attention, with most research focused on questions of authorship and dating, and rarely on the content itself. Despite its wealth of information about local geographic and cultural curiosities, the Shuyi ji contains relatively few stories, per se, and offers limited immediate literary appeal. The present study, however, argues that a reading of the work that focuses on structure reveals new possibilities about the value of this under-studied text. In the textual world of the Shuyi ji, distinct discursive strategies for recording anomalies emerge. Analysis of the relationship between the types of phenomena and the rhetoric of their representation uncovers a close connection between the nature of the extraordinary and the structure of its portrayal to raise new questions about the implications of the work’s categorization of knowledge.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":"2012 1","pages":"48 - 68"},"PeriodicalIF":0.1,"publicationDate":"2012-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1179/1529910412Z.0000000003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65833461","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2012-12-01DOI: 10.1179/1529910412Z.0000000004
Yue Zhang
This bibliography is a continuation of ‘‘A Selective Bibliography of Recent Chinese Books on Early Medieval Literature’’ by Alan Berkowitz with Yuejin Liu [Early Medieval China 8 (2002)], which covered publications from 1996 to 2001. It lists and categorizes major Chinese books on early medieval Chinese literary studies published in mainland China between 2002 and 2010, including translations of American, Japanese, and Korean scholarship but excluding books reprinted without any changes. This bibliography includes monographs on literature and its broader cultural context, but does not contain books purely about Confucian classics, history, philosophy, or religion. Citations use traditional characters and are transliterated in pinyin to keep consistent with current usage in North America.
本参考书目是Alan Berkowitz与刘跃进合著的《中国早期中世纪文献选录》(Early Medieval China 8(2002))的延续，后者涵盖了1996年至2001年的出版物。它列出并分类了2002年至2010年间在中国大陆出版的关于早期中世纪中国文学研究的主要中文书籍，包括美国、日本和韩国奖学金的翻译，但不包括没有任何更改的转载书籍。这个参考书目包括文学及其更广泛的文化背景的专著，但不包括纯粹关于儒家经典、历史、哲学或宗教的书籍。引文使用繁体字，并以拼音音译，以保持与北美目前的用法一致。
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Pub Date : 2012-12-01DOI: 10.1179/1529910412Z.0000000001
P. Kroll
Abstract The genre of the lun (discourse) in early medieval Buddhism most often pertains to scriptural commentary or to interpretation of doctrine. But it can also accommodate other approaches to Buddhist topics, including those that more heavily emphasize literary flair. This article focuses on two essays in dialogue form that illustrate how far the genre can be stretched. These works are from early and late in the Liu-Song dynasty, by a monk and by a scholar-official, are from a large-scale and from a very personal perspective, are aimed at different audiences and were differently received. Attention is given here to the political and religious background of the two texts as well as to their literary qualities.
{"title":"HUILIN ON BLACK AND WHITE, JIANG YAN ON WUWEI: TWO BUDDHIST DIALOGUES FROM THE LIU-SONG DYNASTY","authors":"P. Kroll","doi":"10.1179/1529910412Z.0000000001","DOIUrl":"https://doi.org/10.1179/1529910412Z.0000000001","url":null,"abstract":"Abstract The genre of the lun (discourse) in early medieval Buddhism most often pertains to scriptural commentary or to interpretation of doctrine. But it can also accommodate other approaches to Buddhist topics, including those that more heavily emphasize literary flair. This article focuses on two essays in dialogue form that illustrate how far the genre can be stretched. These works are from early and late in the Liu-Song dynasty, by a monk and by a scholar-official, are from a large-scale and from a very personal perspective, are aimed at different audiences and were differently received. Attention is given here to the political and religious background of the two texts as well as to their literary qualities.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":"2012 1","pages":"1 - 24"},"PeriodicalIF":0.1,"publicationDate":"2012-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1179/1529910412Z.0000000001","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65833594","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2012-12-01DOI: 10.1179/1529910412Z.0000000002
Kate Lingley
Abstract Recent research sheds new light on the importance of maternal and matrilineal kin relationships during the Northern and Southern Dynasties period. Yet accounts of women’s family lives remain rare in the historical record, and first-person accounts still rarer. The dedication of Buddhist images by women during this period provides the occasional exception to this rule. The Maitreya niche sponsored by Lady Yuchi in 495 ce in the Guyang Cave at Longmen, dedicated to her deceased son, constitutes a first-person account of her own identity and her place in her husband’s family. Despite the social eminence of her husband’s primary wife, an imperial princess, she omits the princess and her son from the family group represented in her niche. Lady Yuchi depicts instead a nuclear family group centered on herself, and privileges her own mother-son relationship over all others in commemorating her son Niujue.
{"title":"LADY YUCHI IN THE FIRST PERSON: PATRONAGE, KINSHIP, AND VOICE IN THE GUYANG CAVE","authors":"Kate Lingley","doi":"10.1179/1529910412Z.0000000002","DOIUrl":"https://doi.org/10.1179/1529910412Z.0000000002","url":null,"abstract":"Abstract Recent research sheds new light on the importance of maternal and matrilineal kin relationships during the Northern and Southern Dynasties period. Yet accounts of women’s family lives remain rare in the historical record, and first-person accounts still rarer. The dedication of Buddhist images by women during this period provides the occasional exception to this rule. The Maitreya niche sponsored by Lady Yuchi in 495 ce in the Guyang Cave at Longmen, dedicated to her deceased son, constitutes a first-person account of her own identity and her place in her husband’s family. Despite the social eminence of her husband’s primary wife, an imperial princess, she omits the princess and her son from the family group represented in her niche. Lady Yuchi depicts instead a nuclear family group centered on herself, and privileges her own mother-son relationship over all others in commemorating her son Niujue.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":"2012 1","pages":"25 - 47"},"PeriodicalIF":0.1,"publicationDate":"2012-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1179/1529910412Z.0000000002","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65833482","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2010-12-01DOI: 10.1179/152991010X12863647122280
Carl Leban, A. Dien
Abstract Using what textual material can be found in the standard histories and in statements by later commentators, this paper traces the process by which the Sima family was able finally to replace the Wei state of the Three Kingdoms with their own Jin dynasty. It provides a close reading of these materials in the context of the Sima family's need to gain widespread support and to be seen as Wei's legitimate successors. The events of ad 239–65 may be useful for comparative purposes of analysis in other cases of replacement through abdication of one dynasty by another, especially in respect to the importance of legitimacy. This study thus considers usurpation not as a matter of raw power but rather a carefully planned series of steps that involve also an observance, indeed, a conscious exploitation of the traditional symbols of such a transition. The elements of precedent, ritual, sympathetic magic, and temporal manipulation can all be combined in a legitimating formulation.
{"title":"The Accession of Sima Yan, AD 265: Legitimation by Ritual Replication","authors":"Carl Leban, A. Dien","doi":"10.1179/152991010X12863647122280","DOIUrl":"https://doi.org/10.1179/152991010X12863647122280","url":null,"abstract":"Abstract Using what textual material can be found in the standard histories and in statements by later commentators, this paper traces the process by which the Sima family was able finally to replace the Wei state of the Three Kingdoms with their own Jin dynasty. It provides a close reading of these materials in the context of the Sima family's need to gain widespread support and to be seen as Wei's legitimate successors. The events of ad 239–65 may be useful for comparative purposes of analysis in other cases of replacement through abdication of one dynasty by another, especially in respect to the importance of legitimacy. This study thus considers usurpation not as a matter of raw power but rather a carefully planned series of steps that involve also an observance, indeed, a conscious exploitation of the traditional symbols of such a transition. The elements of precedent, ritual, sympathetic magic, and temporal manipulation can all be combined in a legitimating formulation.","PeriodicalId":41624,"journal":{"name":"Early Medieval China","volume":"2010 1","pages":"1 - 50"},"PeriodicalIF":0.1,"publicationDate":"2010-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1179/152991010X12863647122280","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65833097","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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