A major resource expanding the study of early Chinese philosophy, religion, literature, and politics, this book features the first complete English-language translation of the_ Luxuriant Gems of the "Spring and Autumn"_ (_Chunqiu fanlu_),_ _one of the key texts of early Confucianism. The work is often ascribed to the Han scholar and court official Dong Zhongshu, but, as this study reveals, the text is in fact a compendium of writings by a variety of authors working within an interpretive tradition (...) that spanned several generations, depicting a utopian vision of a flourishing humanity that they believed to be Confucius's legacy to the world. The Spring and Autumn (_Chunqiu_) is a chronicle kept by the dukes of the state of Lu from 722 to 481 B.C.E. _The Luxuriant Gems_ follows the interpretations of the _Gongyang Commentary_, whose transmitters belonged to a tradition that sought to explicate the special language of the _Spring and Autumn_. The Gongyang masters believed that the_ Spring and Autumn_ had been written by Confucius himself, employing subtle and esoteric phrasing to indicate approval or disapproval of important events and personages. The _Luxuriant Gems_ augments Confucian ethical and philosophical teachings with chapters on cosmology, statecraft, and other topics drawn from contemporary non-Confucian traditions, reflecting the brilliance of intellectual life in the Han dynasty during the formative decades of the Chinese imperial state. To elucidate the text, Sarah A. Queen and John S. Major divide their translation into eight thematic sections with extensive introductions that address dating, authorship, authenticity, and the relationship between the original text and the evolving _Gongyang_ approach. (shrink)

Dong Zhongshu (Tung Chung-shu) (179-104 B.C.E.) was the first prominent Confucian to integrate yin-yang theory into Confucianism. His constructive effort not only generates a new perspective on yin and yang, it also involves implications beyond its explicit contents. First, Dong changes the natural harmony (he ﾈﾱ) of yin and yang to an imposed unity (he 合). Second, he identifies yang with human nature (xing) and benevolence (ren), and yin with emotion (qing) and greed (tan). Taken together, these (...) novelties grant a philosophical basis for the theory and practice of gender inequality in their specifically Chinese manifestations. An analysis of Dong's work shows that the merce complementarity of yin and yang does not guarantee gender equality; they are not fixed categories, but together form a transformative dynamic harmony. (shrink)

The assumption that a system described as ‘Confucianism’ formulated by Dong Zhongshu became accepted as the norm during the Western Han dynasty (202 BCE – 9 CE) is challenged and his supposed authorship of the Chunqiu fanlu examined.

In Dong Zhongshu: A 'Confucian' Heritage and the Chunqiu Fanlu, eminent sinologist Michael Loewe shines a bright light on the traditionally seminal but consistently understudied figure of Dong Zhongshu. Having authored several monographs on the Han dynasty over the last four decades, including a recent two-volume Biographical Dictionary (2000) and a "Companion" to those volumes (2004),1 there is probably no one more suitable to undertake such an inquiry. Loewe's contextualization of Dong and the Chunqiu fanlu (...) is thoroughly detailed and well documented. Kudos to Brill for continuing to include all the attendant Chinese graphs and for publishing books with footnotes rather than endnotes (even if junior faculty .. (shrink)

秉春秋之筆 明善惡之辨 ——西漢．董仲舒 本書之成書為研究董仲舒哲學思想之論文集，其研究所據之資料為史漢之〈董仲舒傳〉，董氏之《春秋繁露》。其內容涵蓋董仲舒天人合一之思想、知識論、董氏春秋倫理判斷，以及道德論等。作者在研究中盡力指出董氏所以錯 謬之邏輯推論，以「證偽」，亦襯托其古「董」之精美之處。在中國古代聖賢中所倡言的天人相合的理論裡，不乏有精闢之論，然而其中有其系統而最為專精者，在古代哲人中，則莫過於董仲舒之「天人合一」之論，是以作者對 是事關心而研究焉。.

本書為魯惟一教授近年新作，英文版由Leiden & Boston: Brill出版社2011年出版，將董仲舒和他的聲望放到西漢歷史和思想發展的層面上，對公元前2世紀董仲舒在思想和決策上所扮演的角色進行了深入探討，並提出了具有顛覆性的觀點。 董仲舒的生卒年約為公元前198年至約前107年。 “罷黜百家，獨尊儒術”不太可能是漢武帝接受董仲舒的建議實行的封建統治政策。作者認為，董仲舒的某些觀點，例如〈天人三策〉中的內容後來成為「儒家思想」的重要部分，但因此認為西漢時期就已經存在一個統一連貫的 思想體系，或者說董仲舒等人是在傳播這一系統化的學說，顯然是不成熟的。 一直要到東漢時，這樣的系統才逐漸建立起來，而儒家學說真正發揮效力至少要等到唐代。我們在西漢的歷史文獻中並不能找到證據證明在董仲舒的時代，「儒家」已經成為一種治理百姓的理想或方式，或是壓倒其他各家而取得 了「勝利」。 董仲舒所謂的「一統」也無關朝代和政治的統一。 從研究古代文獻的普遍標準來看，現在很難再承認董仲舒是整部今本《春秋繁露》的作者。.

本书作者介绍了董仲舒“兴太学”、限制土地兼并、“薄赋税,省徭役,以宽民力”等一些政治主张,并对董仲舒的生平学行思想学说进行研究。.

本书从教育思想理论、教育实践活动等几维度对董仲舒在中国教育发展史上的地位和影响进行了全面论述和评析。.

This Dong Zhongshu (董仲舒BC179-104) is a philosopher who thought that the concept of yin and yang descending from whales was a very real existence code and a scientific code. He built a foundation stone with a scientific and yin-yang concept that was firmly established in establishing his huge ideological system, and established a universal human value on it. Therefore, his philosophical system has been sustained for over a thousand years without being firmly destroyed and contributed to the settlement (...) of the culture of the Orient as a culture of Yin and Yang. This yin and yang concept is derived from the origin of the universe, and is also the law of operation in the solar system. This concept is initially written as a sign character, and then converted into a character code, and its essence is embellished. Therefore, the logic of the code character has weakened and the emotionality of the character code has evolved. Dong zhongshu(董仲舒) who grasped the essence of this, used his philosophy back to the original purpose of the Yin and Yang concept in order to establish a logically solid philosophical system. Yin and Yang are originally an unchanging concept, so they are best judged to establish an irreversible truth system. From this, the truth system based on sociological statistics descending from Confucius was transformed into a scientific irreversible truth system in the East. The transition to the scientific truth system of the East and West has been a great success and has been enjoyed and denied in China for over 2,000 years. In fact, this is based on the fact that mankind on Earth is in the system of this sun and can not help but be applied to the law of yin and yang. This paper uses the term science and yin and yang because Yin and Yang, the first foundation stone concept of oriental philosophy, is a scientific code. (shrink)

本书研究了“正统思想家”董仲舒,作为统治阶级思想家,其思想成分存在许多消极的东西,作为汉代经学的开山者,他成功地建立了儒学为主体的思想体系,吸收、糅合了儒学外其他学派的东西。.

Ben shu yi dong zhong shu zi ran guan wei shi jiao,Chan shu le dong zhong shu de"tian ren gan ying"lun,"wu lei lei bi"he"xun ming de li"de fang fa lun,Yi tian wei yuan ben de yu zhou lun,"bian er you chang"de bian zheng tian dao guan,Yi ji dong zhong shu you guan yuan qi,Yin yang,Wu xing de zi ran ke xue si xiang,Zai zong ti shang ken ding le dong zhong shu zai jie shi he ren (...) shi zi ran gui lü shang de jin bu xing,Ken ding le dong zhong shu dui zhong guo gu dai zi ran ke xue de gong xian,Bing pi ping le yi wang dui dong zhong shu bu gong zheng di ping pan.Ben shu tong shi ye zhi chu le dong zhong shu de mou xie si xiang dui hou shi de fu mian ying xiang. (shrink)

本書旨在探討董仲舒如何藉由《春秋》詮釋，進而建構其獨特之春秋學體系。內容含攝董仲舒春秋學所賴以形成之傳承統緒、理論基礎、詮釋方法，以及董仲舒解會《春秋》所得之「義法」、「歷史」、「災異」、「經權」等相 關理論。【秀威資訊科技股份有限公司製作】.

內容簡介 本書主要以《賢良對策》作為研究對象，重新探討董仲舒在漢代儒學興盛中扮演的角色。本書並不追隨許多學者採取的理路，如根據《漢書》中的幾條記載，毫無懷疑地肯定漢武帝採納《對策》而定儒學於一尊，並看重董仲舒在 儒學興盛中的角色，或者在武帝採納《對策》的前提下，設想武帝將董仲舒思想當作治國指導思想，而從《春秋繁露》中尋出維護帝國體制的思想，以說明董仲舒在儒學興盛中扮演重要角色。其實在學術界，關於董仲舒和漢代儒 學興盛的關係存在著多樣的意見，本書則闡述雖然我們應當承認董仲舒《對策》的內容在他生前沒有發揮太大作用，但如若注意到儒學興盛即是一個階段性歷程，便還可以找出董仲舒思想在「儒學的主流化」中的積極意義。.

In lieu of an abstract, here is a brief excerpt of the content:The Universal "One"Toward a Common Conceptual Basis for Chinese and Western StudiesMing Dong GuIn the world today, rapid globalization has drastically shrunk the geographical distance between the East and the West and greatly facilitated exchanges between different cultures and traditions. In the comparative studies of Eastern and Western literatures and cultures, however, an opposite trend characterized by the anxiety of cultural relativism prevails. It has been aptly reduced (...) to this claim: "[T]he East and the West are so distinctly different that ways of thinking and expression cannot be made intelligible from one to the other, and therefore the knowledge of one must be kept apart from that of the other" [Longxi Zhang xvii]. The viability of comparative studies, as is recognized, rests on the fundamental notion that two cultural objects juxtaposed for comparison should share some common ground, or that a valid frame of reference be applicable to both of them. In the comparative studies of Chinese and Western traditions, because these traditions are recognized as founded on different and often unique ontological premises and epistemological assumptions, it is difficult to locate a common conceptual entry point for a two-way dialogue, let alone a common conceptual basis undergirded by Chinese and Western philosophical thought, to establish a viable paradigm of comparison. The current absence of such a conceptual basis in the international context of globalization, which calls for dialogues between different cultures and traditions, cannot but force us to ask: is there a Chinese philosophical concept that signifies, as another Western philosophical concept does, the ontological and epistemological conditions of human existence, one that can be used as a conceptual premise upon which to build a bridge across the divide between the Chinese and Western traditions?Undaunted by the seemingly unbridgeable gap between Chinese and Western traditions, some scholars have made valiant efforts to locate a common conceptual ground. Following the lead of Qian Zhongshu, a Chinese erudite of the twentieth century, some scholars have also noted that the Dao (Tao) in Chinese philosophical thought and Logos in Western philosophical thought are remarkably comparable [Qian 408]. The compatibility of the Dao and Logos, however, has been problematized by other scholars, who argue that the differences between the Dao and Logos are more profound than their apparent similarities. James J. Y. Liu, for example, questions the universality of logocentrism as claimed by Longxi Zhang in both the Dao and Logos: "Zhang's comparison of dao to logos fails to take into account an important difference: in the West, logos is identified with God, but Lao Zi took great pains to say that dao is not the true name of the ultimate" [Liu 25]. Moreover, while in Lao Zi's conception, the Dao is a [End Page 86] feminine concept, the Western Logos, through its emphasis on presence, is obviously masculine in nature. More significantly, the pairing of the Chinese concept of Dao with the Western concept of Logos as a conceptual common ground has a fundamentally incommensurable point: namely, while the former is predicated on a fundamentally monistic view of the universe as a spontaneously self-generating entity, the latter, like Plato's Idea, is founded on a dualistic view of the universe as constituted by one world of essence and another of appearances, created by a powerful personal god.To establish a model for cross cultural studies, it is of little value to simply juxtapose a Chinese concept and a Western concept and find their similarities. In comparative studies, we need to find a conceptual model based on the pairing of similar concepts from different traditions that may yield promises of paradigms and methodologies. For this reason, my exploration is not concerned with the question of whether it is viable to pair the Dao and Logos together. I am more concerned with another question: Is it possible to build a conceptual and methodological model based on the near commensurability between the Dao and Logos? Some scholars suggest that the striking similarity invites and encourages further exploration. But in which direction or directions should we pursue the subject further? In my view, previous scholars' preliminary explorations have been promising, but too narrowly focused on the local... (shrink)

This work provides an annotated translation, together with a brief commentary, of the “Bao Wei Quan” chapter, the 20th chapter of the Chunqiu fanlu. The Chunqiu fanlu is an important Chinese Confucian text. It is ascribed to a pivotal Former Han (206 BCE – 9 CE) scholar, an exegete of the Gongyang zhuan 公羊傳, Dong Zhongshu 董仲舒 (ca. 195–115 BCE). This text offered to readers an ideal of rulership that remained highly relevant to the development of the ethical (...) and political discourse of Chinese Confucianism. Despite its importance, the Chunqiu fanlu has only very recently been fully translated into a Western language, and is one of the rare major classical Chinese texts which still lacks a full Japanese translation. Thus, the purpose of this work is to contribute to the ongoing Chunqiu fanlu translation project and to present to the reader some of the form and content of this influential work. -/- ⟪春秋繁露⟫第20章〈保位權〉的漢文注譯 -/- 本文是對⟪春秋繁露⟫第二十卷〈保位權〉含有短評的注譯。⟪春秋繁露⟫是中國儒學代表作之一。其作者据考据被認為是以注釋⟪春秋公羊傳⟫而聞名的西漢學者董仲舒（公元前195年—公元前115年）。⟪春秋繁露⟫是 一部被公認為有助於理解中國儒學發展史的最重要的經典著作之一。⟪春秋繁露⟫中所倡導的統治理想以及天人感應的概念兩千年以來一直是倫理政治學中的一個核心問題，這部書對中國儒學的倫理和政治論述的發展起著极為重 要的作用。⟪春秋繁露⟫雖然在中國傳統文化中占据著重要的地位，但它最近才被完整地翻譯成任何歐洲國家的語言，不過完整日語翻譯本中仍然缺少的一部。筆者希望本文可以為正在進行中的⟪春秋繁露⟫翻譯工程做出一點貢 獻，并希望通過本文給廣大讀者介紹一點該著作的基本形式和一小部分內容。. (shrink)

Resumen: Cómo ver la reforma de la iglesia católica en el siglo XVI y su relación con la virtud es un tema importante en el estudio de la filosofía humanista. Los humanistas enfatizan que la educación virtuosa es la base para cultivar la personalidad y creen que restaurar las virtudes de la iglesia es la “cura” para los males de la iglesia moderna temprana. Consilium de emendanda Ecclesia (1537) es la práctica de la virtud de los humanistas católicos. Esto se (...) refleja en propuestas para fortalecer las normas educativas y las disciplinas socio-morales y enfatizar el perfeccionamiento de la virtud clerical como la fuerza impulpara la reforma. Además, bajo la guía de la ética de la virtud, la política de la virtud se convierte en la ideología guía de la práctica política de esos humanistas, donde reconocen la autoridad del papa y de la iglesia y asocian la virtud con la legitimidad del poder. La filosofía de la virtud en Consilium forma el fundamento ideológico para la reforma de la iglesia católica. El erudito chino antiguo Dong Zhongshu (179-104 B.C.) practicó una política similar de la virtud. En las exubergemde la primavera y el otoño, combinla legitimidad del gobierno con la virtud basada en el derecho divino de los reyes, perpetuasí el concepto confuciano del “sabio”. Tanto humanistas católicos como Dong enfatizaron la importancia de la virtud de los gobernantes como agentes de Dios. (shrink)

Although the Chunqiu fanlu traditionally ascribed to Han dynasty scholar Dong Zhongshu (c. 195 − 115 BCE) is considered to be an extremely important book for the development of Chinese ethical and philosophical thought, it has been long neglected and has lacked proper non-Chinese scholarly attention. Up to the 2016 translation by Sarah A. Queen and John S. Major, only partial translations of the Chunqiu fanlu had been published in English. Part of the reason for the neglect of (...) the study of the Chunqiu fanlu and consequently its late translation lies in the complexity of the text, connected to a number of obscurities about its origin, authorship and nature. Sarah Queen and John Major have made an important step forward in redressing this neglect. They produced a complete English translation and study of the Chunqiu fanlu. Besides focusing on the first complete English translation of the Chunqiu fanlu, this article reviews central questions and problems regarding that text and attempts to summarize the current state of research on it. (shrink)

'Bao wei quan' 保位權 (‘Preservation of position and power’) (hereinafter: BWQ) is an essay advising rulers on how to preserve their position of power and maintain control over the bureaucracy. It is a part of one of the most authoritative premodern Chinese texts, the Chunqiu fanlu 春秋繁露 (The Luxuriant Dew of the Spring and Autumn Annals), which is traditionally ascribed to pivotal Han dynasty scholar Dong Zhongshu 董仲舒 (c. 195–115 BCE). This paper argues that the BWQ establishes a (...) type of naturalistic approach to rulership. In this vision, the state and its social and political order is rooted in the constitution of human nature, and is perceived as a place where human tendencies can be followed and fulfilled, but also controlled. In addition, the BWQ’s political discourse and its view of government is built around complementary processes, such as reward/punishment, political power/moral power, non-action/action, actuality/fam etc. The art of rulership thus consists of keeping these opposites in balance. (shrink)

Throughout the Chinese imperial period, the kaoji (examination of merit) system was used to evaluate bureaucratic officials’ successes and failures. Officials who served commendably were promoted while those who served discreditably were demoted on its basis. In this article, I focus on the kaoji system as described in the “Kao gong ming” (Examining Achievement and Reputation) chapter of the Chunqiu fanlu, an authoritative pre-modern Chinese ethical-political text. I attempt to reconstruct the system and analyze the main features of the underlying (...) theory by which it was administered. First, I explore the main principles and metaphors of the “Kao gong ming” theory of rulership and administration. I argue that it situates the kaoji system within a vision of naturalistic administration and rulership based on the principles of accumulating of goodness, conferring benefit, and eliminating harm, as well as weighing and adapting to specific circumstances. In this context, the kaoji system may be understood as an important instrument of effective rulership based on the principles of nature. Second, I outline the kaoji system and compare it with the Han system of personnel administration. I finish with reflections on the chapter’s dating and authorship, arguing that the “Kao gong ming” is a compilatory Han text with a problematic relationship to Dong Zhongshu. My broader aim is to contribute to our understanding of the Han dynasty’s administrative discourse. -/- 本文旨在研究《春秋繁露》之〈考功名〉（考評官員的政績和口碑）章描寫的封建官僚制度下針對政府官員的「考績」制度，這是最權威的前現代中國倫理政治的文本之一。在這一制度之下，政績突出的官員得以提拔，不稱職的 官員則被降職。本文試圖重建這種績效考覈體系，並分析「考績」制度據以建立的基本理論的主要特徵。首先，本文將探討〈考功名〉章所反映的統治與管理理論的主要原則及其隱喻。筆者認爲它提出了一種自然主義的管理和統 治理念，這種理念基於積善累德、布恩施惠和爲天下除害的出發點，以及將權衡和適應特定的具體情境作爲治理國家的主要原則。在這種背景下，績效考覈制度可以被理解爲一種基於自然原則的有效的治國爲政的重要工具。第二 ，本文將勾勒出一個「考績」制度的框架，並將其置於它所在的歷史背景之下。在以上分析之後，將以對〈考功名〉一章年代和作者考證問題的思考作爲本文的結束。這篇文章的目的和價值在於促進我們對〈考功名〉章和它所描 述的「考績」制度的理解。. (shrink)

Li Zehou is widely regarded as one of China’s most influential contemporary thinkers. He has produced influential theories of the development of Chinese thought and the place of aesthetics in Chinese ethics and value theory. This book is the first English-language translation of Li Zehou’s work on classical Chinese thought. It includes chapters on the classical Chinese thinkers, including Confucius, Mozi, Laozi, Sunzi, Xunzi and Zhuangzi, and also on later eras and thinkers such as Dong Zhongshu in the (...) Han Dynasty and the Song-Ming Neo-Confucians. (shrink)

Disc 1. Life's great questions: Asian perspectives ; The Vedas and Upanishads: the beginning -- Disc 2. Mahavira and Jainism: extreme nonviolence ; The Buddha: the middle way -- Disc 3. The Bhagavad Gita: the way of action ; Confucius: in praise of sage-kings -- Disc 4. Laozi and Daoism: the way of nature ; The Hundred Schools of preimperial China -- Disc 5. Mencius and Xunzi: Confucius's successors ; Sunzi and Han Feizi: strategy and legalism -- Disc 6. Zarathustra (...) and Mani: dualistic religion ; Kautilya and Ashoka: Buddhism and empire -- Disc 7. Ishvarakrishna and Patanjali: Yoga ; Nagarjuna and Vasubandhu: Buddhist theories -- Disc 8. Sima Qian and Ban Zhao: history and women ; Dong Zhongshu and Ge Hong: eclecticism -- Disc 9. Xuanzang and Chinese Buddhism ; Prince Shotoku, Lady Murasaki, Sei Shonagon -- Disc 10. Saicho to Nichiren: Japanese Buddhism ; Shankara, Ramanuja, Madhva: Hindu Vedanta -- Disc 11. Al-Biruni: Islam in India ; Nanak and Sirhindi: Sikhism and Sufism -- Disc 12. Han Yu to Zhu Xi: Neo-Confucianism ; Wang Yangming: The study of heart-mind -- Disc 13. Dogen and Hakuin: Zen Buddhism ; Zeami and Sen no Rikyu: Japanese aesthetics -- Disc 14. Wonhyo to King Sejong: Korean philosophy ; Padmasambhava to Tsongkhapa: Tibetan ideas -- Disc 15. Science and technology in premodern Asia ; Muhammad Iqbal and Rabindranath Tagore -- Disc 16. Mohandas Gandhi: Satyagraha, or soul-force ; Fukuzawa Yukichi and Han Yongun -- Disc 17. Kang Youwei and Hu Shi ; Sun Yat-sen and Mao Zedong -- Disc 18. Modern legacies ; East and West. (shrink)

Li Zehou is widely regarded as one of China's most influential contemporary thinkers. He has produced influential theories of the development of Chinese thought and the place of aesthetics in Chinese ethics and value theory. This book is the first English-language translation of Li Zehou's work on classical Chinese thought. It includes chapters on the classical Chinese thinkers, including Confucius, Mozi, Laozi, Sunzi, Xunzi and Zhuangzi, and also on later eras and thinkers such as Dong Zhongshu in the (...) Han Dynasty and the Song-Ming Neo-Confucians. The essays in this book not only discuss these historical figures and their ideas, but also consider their historical significance, and how key themes from these early schools reappeared in and shaped later periods and thinkers. Taken together, they highlight the breadth of Li Zehou's scholarship and his syncretic approach-his explanations of prominent thinkers and key periods in Chinese intellectual history blend ideas from both the Chinese and Western canons, while also drawing on contemporary thinkers in both traditions. The book also includes an introduction written by the translator that helpfully explains the significance of Li Zehou's work and its prospects for fostering cross-cultural dialogue with Western philosophy. A History of Chinese Classical Thought will be of interest to advanced students and scholars interested in Chinese philosophy, comparative philosophy, and Chinese intellectual and social history. (shrink)

A major resource expanding the study of early Chinese philosophy, religion, literature, and politics, this book features the first complete English-language translation of the_ Luxuriant Gems of the "Spring and Autumn"_,_ _one of the key texts of early Confucianism. The work is often ascribed to the Han scholar and court official Dong Zhongshu, but, as this study reveals, the text is in fact a compendium of writings by a variety of authors working within an interpretive tradition that spanned (...) several generations, depicting a utopian vision of a flourishing humanity that they believed to be Confucius's legacy to the world. The Spring and Autumn is a chronicle kept by the dukes of the state of Lu from 722 to 481 B.C.E. _The Luxuriant Gems_ follows the interpretations of the _Gongyang Commentary_, whose transmitters belonged to a tradition that sought to explicate the special language of the _Spring and Autumn_. The Gongyang masters believed that the_ Spring and Autumn_ had been written by Confucius himself, employing subtle and esoteric phrasing to indicate approval or disapproval of important events and personages. The _Luxuriant Gems_ augments Confucian ethical and philosophical teachings with chapters on cosmology, statecraft, and other topics drawn from contemporary non-Confucian traditions, reflecting the brilliance of intellectual life in the Han dynasty during the formative decades of the Chinese imperial state. To elucidate the text, Sarah A. Queen and John S. Major divide their translation into eight thematic sections with extensive introductions that address dating, authorship, authenticity, and the relationship between the original text and the evolving _Gongyang_ approach. (shrink)

Diogenes, Ahead of Print. In the study of Chinese thought, the products of the Han dynasty have historically been identified as those most antithetical to Western rationalism. In many of these narratives, the commentarial tradition and systems of complementary yin and yang receive the most attention. The present work draws on Mawangdui texts, the writings of Dong Zhongshu, the Huainanzi, and ultimately Heshanggong’s Commentary on the Daodejing to complexify this view. Within these examples one discovers divergent philosophies of (...) opposites and yin and yang that confound the notion of a monolithic and solely holistic Han cosmology. Ultimately, this paper seeks to promote Heshanggong’s Commentary as an exemplar of Eastern Han Daoist yin-yang theory that subdivides these two principles into mode and substance. Such an interpretive move explains the commentary’s valorization of yin modes but not yin substances, and yang substances but not yang modes. Furthermore, this approach unveils new insights about the relationship of the Dao and Heaven, the history of Daoism, and the varieties of correlative cosmologies in the Han. (shrink)

Yan jiu Zhongguo chuan tong wen hua, gang chang ming jiao shi zhong yao fang mian. Yan jiu gang chang ming jiao, Dong Zhongshu de "san gang wu chang" shi he xin bu fen, Han dai ming jiao shi ji ben fang mian. Yin ci, cong si xiang wen hua ceng mian zi xi tan tao Dong Zhongshu de "san gang wu chang" si xiang, qi yi yi bu yan er yu.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Images of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song DynastyXiufen LuImages of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song Dynasty. Edited by Robin R. Wang. Indianapolis: Hackett Publishing Company, 2003. Pp. xiv + 449.Images of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song Dynasty, edited by Robin R. (...) Wang, is an excellent collection of English translations from the Classical Chinese of writings on women. As the title indicates, the book starts with writings from before the founding of the Qin, China's first bureaucratic state, in 221 B.C.E., and ends with the Tang and Song dynasties (618-1279 C.E.), a period that has been considered the richest in Chinese history in terms of literature and art production.The anthology includes fifty-four selections arranged in five parts based on a conventionally accepted chronology of the texts. There is a brief introduction at the beginning of each selection that helps familiarize the reader with the texts and the historical and cultural context out of which women's issues have arisen. The first two parts include selections from oracle-bone inscriptions, the earliest Chinese writings ever discovered; texts from the major ancient philosophical schools, such as Confucianism, Daoism, Mohism, and Legalism; and folk literature together with poems by some of the best-known poets of their time. These writings not only encompass the intellectual foundations of Chinese civilization but also provide valuable sources for understanding how perceptions of gender relations have been shaped by the Chinese cosmological and philosophical view of the world. In text number 3, the Classic of Changes (Yijing), women and men are understood as the highest embodiments of yin and yang, the two fundamental forces that characterize the development of the universe. Since these forces are understood as both hierarchical—as they are manifested in the interrelation between the earth and sky—and, more importantly, complementary to each other, women's roles in family and society are thus recognized as distinct from, yet complementary to, those of men.In part 3, the reader is led through the Han (202 B.C.E.-220 C.E.), China's longest-lived dynasty. Writings from this period reveal the processes by which the ancestral wisdom, especially the Confucian Classics, were codified through government-sponsored scholarship. The writings of Dong Zhongshu (195-115 B.C.E.) and The Comprehensive Discussion in the White Tiger Hall (Baihu tong) were two of the texts responsible for the establishment of the official Confucian ideology of the Han. Texts drawn from this period also include works by Ban Zhao (45-114 C.E.), China's first and most influential female historian and scholar. Her writings were originally intended as moral guidance for women and were regarded in Chinese society as key texts in women's education up to the twentieth century.The six selections included in part 4 are comparatively less well known to English readers, except for The Ballad of Mulan, which became popular in the West after the story of Mulan was made into an animated movie in 1998. The other writings in this part have only been translated into English since the 1970s. Among them, [End Page 496] English versions of Family Instructions to the Yan Clan and Women in the Standard Histories were prepared especially for this volume. These writings reveal how Neo-Confucianism and Neo-Daoism became the principal approaches to comprehending the social reality and gender relations following the chaotic disintegration of the Han dynasty, and they help explain the increasing dominance of Confucian ideology and its implications for women.Finally, in part 5, there are included among other selections some well-crafted love stories written in the classical language by eminent men of letters and works by several great poets (both men and women) of the Tang and Song periods. In this section there are writings by some of the most familiar names of the period, such as Bojuyi (772-846 C.E.), Yuan Zhen (779-831 C.E.), and Li Qingzhao (1081-1151 C.E.). These authors have... (shrink)