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Humanitas Taiwanica, No. 87
Item
Title
Author

1

Zhao Yi's Understanding of the Guwen Shangshu — A Case Study on the Han-Song Learning Debate

    This article examines Zhao Yi’s (趙翼) understanding of the Shangshu (尚書) from the perspective of Han-Song Learning. Zhao Yi is generally accepted as an Evidential Learning (kaoju,考據) historian of during the Qianjia (乾嘉) period of the Qing dynasty. He, however, did not consider the Guwen Shangshu (古文尚書) to be a forgery. His research was firmly entrenched in the kaoju circle, having extensive experience with historical evidential scholarship without the standpoint of Han-Song learning. He thus disagreed with lixue (理學), especially the concept that li (理) exists before qi (氣); but unlike most scholars of that line he did not support the theory of a forged Guwen Shangshu. He still focused on the problem of Classical syudying although his research is not generally accepted as canonical. Examining Zhao Yi’s position of Guwen Shangshu helps to reconsider the common view that combines the studies of Han learning, kaoju, and wei guwen (偽古文) together as being objective, in contrast to Song learning, yi li(義理), and in opposition to weiguwen, both of which are seen as subjective. In this way, Zhou Yi’s evidential scholarship on the Guwen Shangshu with his examination of historical reality as a historian can help us to better understand the important issues of Guwen Shangshu, the history of the Shangshu study in the Qing dynasty, and Chinese intellectual history.

Tsao, Mei-hsiu

2

A Study of Yuanhe Sansheren Ji

   There are few studies about the Yuanhe Sansheren Ji (元和三舍人集) because it was thought to be lost. This article attempts to discuss four aspects of this compilation on the base of the previous studies. Firstly, I make a synopsis of the compilation including the time of the original preface, the correct amount of poems and titles, the records of this compilation through the history of its circulation and so on. Secondly, this article points out the poems in the compilation are Yuefu lyrics (樂府聲詩) for the emperor, not responsory poetry of three Hanlin academicians (翰林學士). Thirdly, I discuss the controversial title of this compilation. Fourthly, from the perspective of the Hanlin academicians, , it points out both the literary and political significance of the Yuanhe Sansheren Ji.
Hsu, Ming-chuan

3

On the Word “Qiu” and Some Related Questions


Centering on the word “ (Qiu),” this article seeks to illustrate how the word was invented and draw a comparison of different scholarly interpretations on it. Based on related textual studies and by reference to the illustration of textile, this article argues that the word was related to wheels. The word may be used to (1) describe the convergence of spokes at a hub; or (2) refer to the top of a carriage, which also means convergence. This article then analyzes the evolution of the word “Qiu” from its appearance on the bronze inscriptions to Chu slips. To avoid confusion with the word “Lai” in Chu slips, the character of “Qiu” was modified into a graphic symbol. This article also discusses some ancient words related to “Qiu.” It argues that the oracle bone inscription “ ” referred to “tundra swan,” and the bronze inscriptions “Qiu” and “Ji” primarily embodied a subject’s relation to his monarch, that is, the subject must carry out his obligation.
Chang, Yu-wei

4

Solitary Solitary Singularity and Community of Memory: the Rhetoric of Life in Mou Zongsan’s Self Presentation atthe Age of Fifty (Wushi zishu)

   " In reviewing the past, Mou Zongsan’s Self Presentation at the Age of Fifty (Wushi zishu), with the tone of affection, evokes and reconstructs his memory in terms of expressing the affections in a repetitious way. Grounded in articulating feelings, his work stimulates readers’ imagination through its disposition in rhetoric. One may take Self Presentation at the Age of Fifty as preachment, for it reveals a process of forming oneself in recollection and testifying oneself to achieve the authentic way of life. The friends, the teachers, and the enemies mentioned in the preachment constitute the elements of a community of memory. The analogy between the individual and the nation indicates a parallel to that of the community of memory. Besides the wisdom or intelligible destiny relevant to the community, there are affective connections evoked by the rhetoric of memory. Through the analysis of the biographical discourse, we find, in the case of Mou Zongsan, the overlap between Chinese modernity (culturally and nationally) and the individual history. Mou’s preaching strategy responds to the challenge of modernity in exposing some historical ruptures and personal experiences on the way to a self-diagnostic. Viewed by this perspective, the text of Mou provides an excellent material for considering the relation between philosophical style of writing and modernity."
Huang, Kuan-min

5

A Discussion of Reification through Participation in the Zhuang Zi from the Stance of Responsiveness in Emmanuel Levinas and the Japanese Stone Garden

    This article takes the contemporary European problematization of reification and alienation as its starting point. In order to deliver a critique of such negative discourses on reification, this article strives, by means of a multiple transcultural investigation, at gaining useful hints from Emmanuel Levinas, aesthetics of the Japanese garden, and documents on totally different modes of reification, as put forward in the Zhuang Zi. First, Levinas’ intertwining of responsiveness and ethics into a peculiar understanding of responsibility is discussed. Second, this theme of responsiveness is applied to the relation between man and things, so as to clarify the peculiar alienness of things. By the bias of a phenomenological inquiry with respect to the viewing of Japanese gardens as a concrete example, light is shed on the responsive structure inherent in the human gaze on things. Finally, taking advantage of this theoretical framework regarding alienness and responsiveness, a discussion of very different modes of reification in the Zhuang Zi is given, so as to show how reification may be understood as a dynamical responsive interrelatedness between man and things. From this perspective, the European reflection on reification reveals to be too limited and altogether misleading, as it happens to neglect an original link, binding man and things together. Thus taking into account non-European and transcultural instances of thought may actually lead to a new understanding of the modern problematics of reification, as it yields inspiring insight in the possible relation between the realm of things and mankind.
Mathias Obert
Editing Committee Office of Humanitas Taiwanica,
College of Liberal Arts, National Taiwan University
No. 1, Sec. 4, Roosevelt Road, Taipei, 106319 Taiwan Tel: +886-2-33663820   Fax: +886-2-23632164   E-mail:
bcla@ntu.edu.tw