Pub Date : 2021-01-02DOI: 10.1080/02549948.2021.1910148
Celine Lai 黎婉欣
Cang Jie pian was an elementary-education textbook of the Qin and Han periods. Lost for nearly a thousand years, scholars knew it only through quotations in received texts. In 1977, a fragmented copy of Cang Jie pian dated to the early Western Han period was discovered in a noble tomb at Fuyang Shuanggudui. It provided a basic idea of how this ancient textbook was compiled. Recently, another much longer version was added to Peking University’s (Beida) collection of bamboo strips. The traditional Chinese approach to studying this ancient textbook focuses on orthography, word meanings and rhymes, as well as its values in relation to Western Han history and literary culture, whereas the Hanxue Sinological approach aims at discovering how a word and its concept in the excavated texts took root in Chinese culture.
{"title":"Two Archaeological Copies of Cang Jie Pian and Discussion on the Different Perspectives in Chinese Studies","authors":"Celine Lai 黎婉欣","doi":"10.1080/02549948.2021.1910148","DOIUrl":"https://doi.org/10.1080/02549948.2021.1910148","url":null,"abstract":"Cang Jie pian was an elementary-education textbook of the Qin and Han periods. Lost for nearly a thousand years, scholars knew it only through quotations in received texts. In 1977, a fragmented copy of Cang Jie pian dated to the early Western Han period was discovered in a noble tomb at Fuyang Shuanggudui. It provided a basic idea of how this ancient textbook was compiled. Recently, another much longer version was added to Peking University’s (Beida) collection of bamboo strips. The traditional Chinese approach to studying this ancient textbook focuses on orthography, word meanings and rhymes, as well as its values in relation to Western Han history and literary culture, whereas the Hanxue Sinological approach aims at discovering how a word and its concept in the excavated texts took root in Chinese culture.","PeriodicalId":41653,"journal":{"name":"Monumenta Serica-Journal of Oriental Studies","volume":"104 1","pages":"117 - 142"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87692070","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 : 2021-01-02DOI: 10.1080/02549948.2021.1910149
Ren Dayuan 任大援
In the history of ideas in 17th-century China, the “heavenly learning” (tianxue) introduced by Western missionaries, in particularly the Jesuits, was a factor to be reckoned with. Without doubt it provided a fresh input to the development of post-Wang Yangming philosophy and the incubation of new insights in late Ming Neo-Confucianism, and this influence continued until the early Qing dynasty. However, while natural sciences and practical technologies (such as artillery and water conservancy) were well-received as part of the “heavenly learning,” other parts such as the “learning on the principle,” i.e., tenets of the Christian faith, conflicted with Confucianism. Due to the repercussions of the Chinese Rites Controversy in the late years of the Kangxi reign (r. 1661–1722), the public activities of missionaries in China were restricted. And when the Qing imperial court was in the process of compiling the Siku quanshu (Complete Library in Four Branches of Literature), those parts of “heavenly learning” dealing with the Christian faith were screened. To a certain degree this prevented later generations from gaining a proper overview of “heavenly learning.” Another factor that negatively impacted the study of the relationship between “heavenly learning” and Chinese traditional thought in the 17th century was that Christianity in modern China was closely associated with the invasion of imperialism in modern times. But how did the Confucianism from the late Ming to the early Qing period treat “heavenly learning”? This article summarizes the various attitudes of some Confucian scholars towards “heavenly learning” in hope of inciting further academic discussions.
{"title":"The Influence of Tianxue (Heavenly Learning) on Chinese Thought in the Seventeenth Century","authors":"Ren Dayuan 任大援","doi":"10.1080/02549948.2021.1910149","DOIUrl":"https://doi.org/10.1080/02549948.2021.1910149","url":null,"abstract":"In the history of ideas in 17th-century China, the “heavenly learning” (tianxue) introduced by Western missionaries, in particularly the Jesuits, was a factor to be reckoned with. Without doubt it provided a fresh input to the development of post-Wang Yangming philosophy and the incubation of new insights in late Ming Neo-Confucianism, and this influence continued until the early Qing dynasty. However, while natural sciences and practical technologies (such as artillery and water conservancy) were well-received as part of the “heavenly learning,” other parts such as the “learning on the principle,” i.e., tenets of the Christian faith, conflicted with Confucianism. Due to the repercussions of the Chinese Rites Controversy in the late years of the Kangxi reign (r. 1661–1722), the public activities of missionaries in China were restricted. And when the Qing imperial court was in the process of compiling the Siku quanshu (Complete Library in Four Branches of Literature), those parts of “heavenly learning” dealing with the Christian faith were screened. To a certain degree this prevented later generations from gaining a proper overview of “heavenly learning.” Another factor that negatively impacted the study of the relationship between “heavenly learning” and Chinese traditional thought in the 17th century was that Christianity in modern China was closely associated with the invasion of imperialism in modern times. But how did the Confucianism from the late Ming to the early Qing period treat “heavenly learning”? This article summarizes the various attitudes of some Confucian scholars towards “heavenly learning” in hope of inciting further academic discussions.","PeriodicalId":41653,"journal":{"name":"Monumenta Serica-Journal of Oriental Studies","volume":"21 1","pages":"143 - 160"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73597970","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 : 2021-01-02DOI: 10.1080/02549948.2021.1910141
Christine Abigail Tan
This article aims to investigate Guo Xiang’s notion of zide (self-realisation) through the framework of his non-linear and non-binary model, which was the result of his successful amalgamation of Confucian and Daoist ideals at a chaotic but also syncretic time in the historical development of Chinese Philosophy. A Neo-Daoist, Guo Xiang tried to distance himself from primitive escapism, but this has led scholars to misunderstand him as a fatalist. Looking at his ontological construction of what consists as zide, however, reveals a profound image of the autonomous self who is, simultaneously and on equal levels, both self-sufficiently independent and in possession of a unified sense of oneness with the universe. This conception of self-realisation thus goes beyond a binary self that is constantly torn between the causal empirical reality and autonomous self-determination.
{"title":"Guo Xiang’s Ontology of Zide","authors":"Christine Abigail Tan","doi":"10.1080/02549948.2021.1910141","DOIUrl":"https://doi.org/10.1080/02549948.2021.1910141","url":null,"abstract":"This article aims to investigate Guo Xiang’s notion of zide (self-realisation) through the framework of his non-linear and non-binary model, which was the result of his successful amalgamation of Confucian and Daoist ideals at a chaotic but also syncretic time in the historical development of Chinese Philosophy. A Neo-Daoist, Guo Xiang tried to distance himself from primitive escapism, but this has led scholars to misunderstand him as a fatalist. Looking at his ontological construction of what consists as zide, however, reveals a profound image of the autonomous self who is, simultaneously and on equal levels, both self-sufficiently independent and in possession of a unified sense of oneness with the universe. This conception of self-realisation thus goes beyond a binary self that is constantly torn between the causal empirical reality and autonomous self-determination.","PeriodicalId":41653,"journal":{"name":"Monumenta Serica-Journal of Oriental Studies","volume":"8 1","pages":"1 - 17"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80674708","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 : 2021-01-02DOI: 10.1080/02549948.2021.1910248
D. E. Mungello
{"title":"Konfuzius in Oranienbaum: Chinoise Darstellungen zum Leben des Meisters und ihr kulturhistorischer Hintergrund.","authors":"D. E. Mungello","doi":"10.1080/02549948.2021.1910248","DOIUrl":"https://doi.org/10.1080/02549948.2021.1910248","url":null,"abstract":"","PeriodicalId":41653,"journal":{"name":"Monumenta Serica-Journal of Oriental Studies","volume":"10 1","pages":"292 - 294"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74427384","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 : 2021-01-02DOI: 10.1080/02549948.2021.1910200
Yang Zhiyi 楊治宜
{"title":"The Halberd at Red Cliff: Jian’an and the Three Kingdoms.","authors":"Yang Zhiyi 楊治宜","doi":"10.1080/02549948.2021.1910200","DOIUrl":"https://doi.org/10.1080/02549948.2021.1910200","url":null,"abstract":"","PeriodicalId":41653,"journal":{"name":"Monumenta Serica-Journal of Oriental Studies","volume":"3 1","pages":"279 - 282"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76643527","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 : 2021-01-02DOI: 10.1080/02549948.2021.1910198
Andrea Riemenschnitter
{"title":"Jade Mountains and Cinnabar Pools: The History of Travel Literature in Imperial China.","authors":"Andrea Riemenschnitter","doi":"10.1080/02549948.2021.1910198","DOIUrl":"https://doi.org/10.1080/02549948.2021.1910198","url":null,"abstract":"","PeriodicalId":41653,"journal":{"name":"Monumenta Serica-Journal of Oriental Studies","volume":"6 1","pages":"275 - 279"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82379339","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 : 2021-01-02DOI: 10.1080/02549948.2021.1910275
J. Mcdermott
our text. Clearly, as Hanke points out, there are many inconsistencies in the Hailu. Taken together, the arrangement of both the map and the text seems to indicate the existence of different itineraries followed by Xie Qinggao, but the details of his voyages remain an open issue. Some entries do suggest that he was quite familiar with certain sailing routes and also knew the geography of major regions quite well; other entries provide the impression that he was not even aware of the most basic things. One ought to be grateful to Martin Hanke for drawing attention to these circumstances. Here one might like to add as well that there are now new map collections which may allow us to embed the 1842–1844 map in a long line of Chinese cartographic works, nearly all of which show strong European influence, to varying degrees. Finally, the list of facsimilized toponyms found on the 1842–1844 map and the bibliography at the end of the book, both organised by Hanke, are equally helpful and very reliable. In short: This is a well-designed work, which combines the research of several colleagues in elegant ways. Without doubt, Aufzeichnungen über die Meere should become a standard item in libraries with a focus on Sinology, Asian and colonial history, geography, ethnology, and maritime studies more generally.
{"title":"Daily Life for the Common People of China, 1850 to 1950: Understanding Chaoben Culture.","authors":"J. Mcdermott","doi":"10.1080/02549948.2021.1910275","DOIUrl":"https://doi.org/10.1080/02549948.2021.1910275","url":null,"abstract":"our text. Clearly, as Hanke points out, there are many inconsistencies in the Hailu. Taken together, the arrangement of both the map and the text seems to indicate the existence of different itineraries followed by Xie Qinggao, but the details of his voyages remain an open issue. Some entries do suggest that he was quite familiar with certain sailing routes and also knew the geography of major regions quite well; other entries provide the impression that he was not even aware of the most basic things. One ought to be grateful to Martin Hanke for drawing attention to these circumstances. Here one might like to add as well that there are now new map collections which may allow us to embed the 1842–1844 map in a long line of Chinese cartographic works, nearly all of which show strong European influence, to varying degrees. Finally, the list of facsimilized toponyms found on the 1842–1844 map and the bibliography at the end of the book, both organised by Hanke, are equally helpful and very reliable. In short: This is a well-designed work, which combines the research of several colleagues in elegant ways. Without doubt, Aufzeichnungen über die Meere should become a standard item in libraries with a focus on Sinology, Asian and colonial history, geography, ethnology, and maritime studies more generally.","PeriodicalId":41653,"journal":{"name":"Monumenta Serica-Journal of Oriental Studies","volume":"18 1","pages":"300 - 303"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75717820","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 : 2021-01-02DOI: 10.1080/02549948.2021.1910143
Wong Chi-hung 黃自鴻
In Chinese literary histories, Yuan Jie is considered one of the pioneers of xin yuefu (new music bureau poetry), who, together with Du Fu, represents the driving force of Chinese realism (xianshizhuyi; xieshizhuyi) in traditional Chinese literature. Hu Shi’s Baihua wenxue shi (A History of Vernacular Literature), a work of Chinese literary history published in the modern period, defined the basic framework for understanding Yuan Jie and his writings, and this perspective influenced many later works. Through a comprehensive study of Yuan Jie’s works, the present article shows that xin yuefu is just one of the many aspects of his poetry and that differences can be found between Yuan Jie’s and Du Fu’s xin yuefu compositions. The use of archaism (gu) is another key to interpreting Yuan Jie’s personality and literary thought. The archaist style of Yuan Jie’s poetry and prose writings, the seemingly negative comments regarding his own titles, and the projection of the self onto the landscape are all means to distinguish himself from the mainstream. This article proposes that the concept of “self-distinction” can be seen as the central idea of Yuan Jie’s writings: a temperament incompatible with the contemporary zeitgeist.
{"title":"Yuan Jie 元結 (719–772) as the Writer of Self-Distinction","authors":"Wong Chi-hung 黃自鴻","doi":"10.1080/02549948.2021.1910143","DOIUrl":"https://doi.org/10.1080/02549948.2021.1910143","url":null,"abstract":"In Chinese literary histories, Yuan Jie is considered one of the pioneers of xin yuefu (new music bureau poetry), who, together with Du Fu, represents the driving force of Chinese realism (xianshizhuyi; xieshizhuyi) in traditional Chinese literature. Hu Shi’s Baihua wenxue shi (A History of Vernacular Literature), a work of Chinese literary history published in the modern period, defined the basic framework for understanding Yuan Jie and his writings, and this perspective influenced many later works. Through a comprehensive study of Yuan Jie’s works, the present article shows that xin yuefu is just one of the many aspects of his poetry and that differences can be found between Yuan Jie’s and Du Fu’s xin yuefu compositions. The use of archaism (gu) is another key to interpreting Yuan Jie’s personality and literary thought. The archaist style of Yuan Jie’s poetry and prose writings, the seemingly negative comments regarding his own titles, and the projection of the self onto the landscape are all means to distinguish himself from the mainstream. This article proposes that the concept of “self-distinction” can be seen as the central idea of Yuan Jie’s writings: a temperament incompatible with the contemporary zeitgeist.","PeriodicalId":41653,"journal":{"name":"Monumenta Serica-Journal of Oriental Studies","volume":"14 1","pages":"19 - 48"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84481016","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 : 2021-01-02DOI: 10.1080/02549948.2021.1910207
Lin Fan
{"title":"Maṇḍalas in the Making: The Visual Culture of Esoteric Buddhism at Dunhuang.","authors":"Lin Fan","doi":"10.1080/02549948.2021.1910207","DOIUrl":"https://doi.org/10.1080/02549948.2021.1910207","url":null,"abstract":"","PeriodicalId":41653,"journal":{"name":"Monumenta Serica-Journal of Oriental Studies","volume":"205 1","pages":"283 - 285"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77037148","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 : 2021-01-02DOI: 10.1080/02549948.2021.1910258
Roderich Ptak
Society of Jesus was attacked by Enlightenment Europeans and temporarily dissolved in 1773. A century earlier, the Jesuits had disseminated this positive view of Confucius with works, such as, Confucius Sinarum Philosophus (Confucius Philosopher of the Chinese; 1687). This work contained a dramatic copperplate engraving of Confucius overseeing a library (p. 15) as well as a lengthy introduction describing Confucius’ life and a translation of three of the Confucian Four Books. Schaab-Hanke mentions Leibniz and his disciple Christian Wolff as well as Voltaire as eminent representatives of this positive view, although she fails to distinguish their different depths of understanding of China. Leibniz had the most profound understanding of China which thereafter degenerated somewhat in Wolff and reached a popularized and propagandistic nadir in Voltaire. In sum, Schaab-Hanke’s Konfuzius in Oranienbaum makes a valuable contribution to our understanding of the influence of Chinese culture on the mentalities of certain eighteenth-century European landed nobility, such as Prince Franz, who sought to enlarge their intellectual visions and profit their domains by drawing from foreign cultures.
{"title":"Aufzeichnungen über die Meere.","authors":"Roderich Ptak","doi":"10.1080/02549948.2021.1910258","DOIUrl":"https://doi.org/10.1080/02549948.2021.1910258","url":null,"abstract":"Society of Jesus was attacked by Enlightenment Europeans and temporarily dissolved in 1773. A century earlier, the Jesuits had disseminated this positive view of Confucius with works, such as, Confucius Sinarum Philosophus (Confucius Philosopher of the Chinese; 1687). This work contained a dramatic copperplate engraving of Confucius overseeing a library (p. 15) as well as a lengthy introduction describing Confucius’ life and a translation of three of the Confucian Four Books. Schaab-Hanke mentions Leibniz and his disciple Christian Wolff as well as Voltaire as eminent representatives of this positive view, although she fails to distinguish their different depths of understanding of China. Leibniz had the most profound understanding of China which thereafter degenerated somewhat in Wolff and reached a popularized and propagandistic nadir in Voltaire. In sum, Schaab-Hanke’s Konfuzius in Oranienbaum makes a valuable contribution to our understanding of the influence of Chinese culture on the mentalities of certain eighteenth-century European landed nobility, such as Prince Franz, who sought to enlarge their intellectual visions and profit their domains by drawing from foreign cultures.","PeriodicalId":41653,"journal":{"name":"Monumenta Serica-Journal of Oriental Studies","volume":"1 1","pages":"294 - 300"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79096757","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：