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1
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New Interpretation on the Discussion on Salt and
Iron— The Political Intention of Huo Guang and the
Unperceived Situation of Sang Hong-yang
For years, researchers have regarded the
Discussion on Salt and Iron as the conflict between Huo
Guang (？-68B.C.) and Sang Hong-yang (155B.C.-80B.C.) as
a political approach to take absolute power in which Huo
Guang in the inner palace used to crash Sang Hong-yang
in the outer palace. However, after analyzing the main
characters in the Discussion on Salt and Iron from
different aspects, this study cannot agree with the
interpretation of previous studies. How to balance the
expansionism of Emperor Wu of Han (ruling from 141 B.C.
to 87 B.C.) and returning the people peace and security
was the problem that Huo Guang should be faced with.
Based on the issue, this study discusses and interprets
the political intention of Huo Guang. Also, this study
points out that the “Luntai Imperial Order” did not lead
to the fundamental changes of the policy of the Han
Dynasty; the Discussion on Salt and Iron could not be
regarded as an extension of the Order. Sang Hong-yang
could not transcend his stance as a defender of national
policies, limiting himself to only see the benefits of
monopolizing and could not understand the political
intention of Huo Guang to hold the Discussion on Salt
and Iron. Although Huo Guang aimed not to oppose to Sang
Hong-yang in the Discussion on Salt and Iron, Sang
became a pawn in Huo Guang's political game.
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Lin, Tsung-shun
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2
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Chen Fuliang’s Interpretation of the Classics in his
Chunqiu Houzhuan
This article studies Chunqiu Houzhuan (Later
Commentary on Spring and Autumn Annals) written by Chen
Fuliang (1137-1203) in the Southern Song Dynasty. It
investigates the way of interpreting the Classics in this
book under the contexts of the history of the Classics and
academic history. Chen Fuliang followed the research mode
that Lu Zuqian (1137-1181) had used to interpret Zuo Zhuan
(Commentary of Zuo), and further developed the research
guidelines "Penetration of Worldly Changes” from Yongjia
School so as to make historical narration and
interpretation of the historical events in the Spring and
Autumn Period. He regarded the guidelines as criteria to
clarify Chunqiu’s textual differences and sought the true
meanings in its praise and criticism. This not only
extended the tradition of interpreting the Classics in the
Gongyang Zhuan (Commentary of Gongyang) learning in the
Han Dynasty, but also embodied the academic
characteristics of Yongjia School both in studying the
Classics and history. Comparing with such scholars as Su
Che (1039-1112), Zhu Xi (1130-1200), Lu Dagui (1227-1275),
and Huang Zhen (1213-1281), Chen had better methodology in
integrating the studies of Classics into historical
research. Such integration was motivated by his
dissatisfaction with the post-Cheng Neo-Confucianism
scholars who attached the metaphysical idea of “heavenly
principles vs. human desires” to Chunqiu. He therefore
decided to take the physical idea of “changes in the
world” in understanding Chunqiu. As such, his ideas became
the academic mainstream and thus raised his reputation in
academia in terms of adjusting Cheng Sect’s absurd and
nihilistic learning climate to concrete historical
descriptions and happenings.
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Kang, Kai-lin
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3
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Pi Ri-xiu, Lu Gui-meng and Taoism: An Aspect of the
Confucian Revival in Late Tang
By analyzing two intellectuals, Pi Ri-xiu (834?-883?)
and Lu Gui-meng (?-882?), this article attempts to
uncover some unnoticed aspects of the intellectual
development in late Tang while it is commonly accepted
that the Confucian revival, via the influence of Han
Yu’s (768-824), was the continuation of the mid-Tang
Confucianism. Pi and Lu considered Confucianism the
paramount principle for statecraft and the absolute
authority in maintaining the order of the collective and
public life. Hence, Pi advocated excluding Buddhism and
Taoism from the public domain. However, in their private
domain, both Pi and Lu pursued the dream of becoming
immortal deity, engaged in the practice of refining
medicine, and thus led a Taoist style of life that was
closely related to the Maoshan-Shangqing (茅山上清)
tradition. Taoism in reality played a dominant role in
their spiritual and cultural life, which was not unique
to these two figures. In the late Tang period, many
intellectuals participated in the Confucian revival and
also included various Taoist elements in their personal
life. Han Yu’s advocacy of “Confucian monism” resonated
less from late Tang Confucians’ mind; instead, they
regarded Buddhism as a foreign religion, arguing that
its prevalence had grievously upset the Hua-Xia (華夏)
order and impeded the promotion of Confucianism-based
political systems. As a result, while being tolerant of
or even drawn close to Taoism, these Confucians remained
adamant opponents against Buddhism.
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Lee, Chang-yuan
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4
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Towards the Erotic Utopia of Tsai Ming-liang’s
Film: On I Don’t Want to Sleep Alone and Others
" The
film of Tsai Ming-liang represents the bleak landscape of
urban life, but his use of props, the design of space and
the unfolding of plot and its seemingly “happy ending” all
contribute to a sense of humor that intrigues and amazes
the audience. Employing Herbert Marcuse’s theory of Eros
and utopia, this article intends to analyze Tsai’s I Don’t
Want to Sleep Alone and other related films, explicating
their erotic utopia and comic vision. First, I Don’t Want
to Sleep Alone creates a comic world where the
segmentation of space entails intimate relationships, the
public space enables chance encounters, and the objects,
liberated from their regular functions, designate
alternative possibilities. Second, the film is themed on
the sexual and emotional desires, the need of care, and
the longing for a place of one’s own. These themes, along
with the use of popular songs that speak of love, are the
implicit manifestation of Eros and serve to negate the
waste land of capitalism. In an advanced capitalist
society where alienation is total and complete, Tsai
responds with a secondary, artistic alienation, and thus
his work of art enables the negation and refute of the
established order as well as the transcendence of the
one-dimensional society. Putting Tsai Ming-liang into
dialogue with Marcuse, this article hopes to illuminate
the complexity and nuances of the text while at the same
time concretizing the abstract and obscure philosophical
aesthetics.
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Shie, Elliott Shr-tzung
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5
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Hic Mulier, Haec Vir: Women’s Fashion and the Gender
Controversy in Sixteenth- and Seventeenth-Century
England
It
became fashionable for English women to adopt masculine
attire in their upper bodies during the late sixteenth and
early seventeenth centuries, and therefore crossed the
traditional divide of the two sexes in their garments.
Women’s new style of dress provoked adverse comments
during that period, and aroused dual debate fervently on
gender and clothing, which climaxed in the hic mulier/
haec vir controversy (or transvestite controversy) in
1620. This article will discuss the reasons behind this
peculiar English female fashion, with the considerations
of the development of European dress during the medieval
and early modern periods, and the legal, economic and
cultural characteristics of English society during the
sixteenth and seventeenth centuries. Then, it focuses on
the writings and images of those “man-clothed women,”
especially the debate in 1620, so as to understand the
polemists’ anxiety and their interpretation of this social
phenomenon. As a whole, it intends to explore the
relationship between dress and gender, and to inquire how
and to what extent, clothing defined gender, and vice
versa. Moreover, it investigates the change of themes from
clothing to the nature of the female sex in this debate,
showing the insistence that traditional identity of
male/female or masculinity/femininity should not be
confused by changeable fashions.
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Lin, May-shine
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