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1
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The Annotations of Wen Xuan by Five Ministers
and the Tradition of Politicized “Bi and Xing” Ideas
in the Tang Dynasty
Aiming at Li Shan’s annotations which did
not reveal the objectives of the literary works in
Wen xuan, the five ministers attempted to
understand the poets’ hidden intentions. Later critics
viewed their annotations as strained. However, the five
minsters’ annotations were approved by Emperor Xuanzong
of the Tang (712-756) and had a large influence
throughout the Tang dynasty. While revealing the poetic
ideas of politicized “bi and xing” (explicit comparisons
and metaphor), the five minsters’ annotations showed the
trend of thought advocated by Chen Zi’ang to revive the
xingji (the poetic device to express emotions and
thoughts) tradition. Different from the criticism
proposed by Cheng Zi’ang, that xingji tradition
was lost in poetry after Wei and Jing dynasties, the
five ministers tried to prove that there still existed a
xingji tradition after Han and Wei dynasties.
Their annotations absorbed Wang Yi’s interpretation
system of yinleipiyu (categorical analogy), and
built a mode to explain poetry from the point of view of
politicized bi and xing. The idea of
xingji poetics thus continued. The interpreting
tradition represented by the five ministers’ annotations
was developed in some poetic theories in the late Tang
and had an important influence on poetics after the Song
dynasty.
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Lu, Chia-hui
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2
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Qian Mu’s Interpretations towards Song Xue: Focus on a
Reflection on Western Constitutionalism
Existing literature has barely pointed out
Qian Mu’s (1895-1990) interpretations towards Song Xue
(Song dynasty academic thought) based on the context of
the impacts that Western Constitutionalism was brought up
since early years of the Republic of China. This research
emphasizes that Song Xue is an integrated academic system
of self-cultivation (xiu shen) and country governance (zhi
guo). Scholars in the Song dynasty developed the theories
of Xing Ji Li (goodness in human nature） and Xin Ji Li
(goodness in the heart) to enhance the concept of Tian Ren
He Yi (integration of heaven and human) and to affirm a
political utopia of Tian Xia You Dao (ideal politics).
Since Tian Dao (the highest principle in the universe) and
Tian Li ( the rules of the operation of everything in the
world) are naturally operated within individuals, which
enlightening educational functions that religions provided
were accordingly included in Chinese politics. The
reinterpretations of the Song Xue’s crisis consciousness
by Qian Mu mainly focus on the educational functions
offered by the religions other than the legal check and
balance from the Western societies; the whole society
could be dominated by the legal check and balance system
and lack a push for growth if Western Constitutionalism is
greatly introduced to replace Song Xue that is able to
purify politics with education.
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Hsu, Hui-chi
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3
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The Poetic Topic on “Imitation” by the Revivalist
School in the Ming Dynasty
Remaining influential for more than a
century, the dominant Revivalist School in the Ming
dynasty proved an indisputably significant poetic
tradition with its myriad adherents—except for a
suspicion of “overindulging in imitation,” which it had
frequently provoked to ignore such a negative label. By
reviewing the Revivalist poetics with a special
attention paid to its self-examination, in combination
with in-depth reading and analyses of related poetry,
this article attempts to investigate into the topic
systematically. The article begins with a survey of the
use of the term “imitation” and other related phrases in
the Revivalist literature, and manages to identify the
very “authors” and “works” criticized by the Revivalists
for their flaw of imitation. The flaw, categorized into
four types: “farraginous verbiage,” “minor
modification,” “blind mimicry” and “repetitive
paraphrase.” This article argues throughout the history
of its imitation of classical writings, the Revivalist
School had gone beyond superficial mimicry to reach a
higher sphere, which features a harmonious absorption of
the classics both corporeally and spiritually. Finally,
it may be termed “spiritual imitation” which is in this
imitation at a higher level that the greatest value of
Revivalist poetry lies. In summary, the Revivalist view
in imitation consisted not only of a strict vigilance
but of a persistent pursuit of its lofty ideal, mapping
a manifold and multifaceted structure of conception,
which overran the scope of any simple stigmatizing
labeling.
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Chen, Ying-chieh
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4
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The Posthuman Throw of the Dice in Cixin Liu’s
Three-Body Problem
This
article aims to read Liu Cixin’s science-fiction trilogy,
The Three-Body Problem, to inquire whether humans
are just by-products of technology in a cosmic
catastrophe, whether, contrarily, human beings can ponder
a posthuman overcoming of human morality when being in
space makes them no longer human. In the trilogy,
cosmological sociology teaches survival, expansion and
mass conservation as necessary laws. But Luo Ji and Cheng
Xin, facing desperate situations, make decisions that seem
to subvert such laws. This means that human beings are
evolving into nonhumans or posthumans, escaping from their
established harmonious world, as if throwing the dice to
evolve a new cosmic ethics. The dice throw is a metaphor
from Nietzsche, elaborated by Deleuze to refer to the
power to world: to move beyond the dogmatic image of
thought formed by the morality of the old world and to tap
into the movement of internal differentiation and the
potentialities of diverging series. This article
explicates Deleuze’s appropriation of Leibniz’s monadology
and of Nietzsche’s metaphor of the dice throw to explore
how posthumans may respond to catastrophe in ways that
resonate with their potentialities, restore their
agencies, and form a performative relationship with other
beings. Such a reading will allow us to see that
the Three-Body Problem trilogy points to the
possibility to develop a new cosmic ethical outlook that
supersedes human morality.
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Cheng, Ju-yu
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5
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The Purple Han-Aborigine Line: Study on the
Han-Aborigine Boundary in Northern Taiwan and Local
Administration during the Qianlong Period
This article employs “ the Map and Description of
Reclaimed and Prohibited Paddy and Dry Land in Taiwan” in
the forty-ninth year of the Qianlong reign (1784) as a
primary source to inspect the execution of policies along
the Han-aborigine line by local government during the
Qianlong reign. Furthermore, through the case of Tamsui
prefecture, the article demonstrates the cultivation along
the Purple Han-aborigine boundary, and examines the
administrative issues regarding taxation and boarder
control in Northern Taiwan. Since setting boarder
frontiers is a common method of the Qing Empire to govern
multi-ethnicity areas, there the so-call aborigine lines
occurred in Taiwan, though boarder walls were more found
in Hunan. Both utilized the insulation approach to sustain
stability in border areas through the establishments of
frontiers. Thus this article will address the issues of
Han-aborigine boundary in Taiwan, examine the execution
process of Qing aborigine boundaries in Taiwan,
demonstrate the influence of border policies upon local
administration, and set a comparative foundation for
border policies in different regions. As oppose to the
usual focus on ethnic policies in previous publications in
discussion of aborigine boundaries in Taiwan, this article
investigates from the perspective of local agencies to
explain how officials attempted to gradually constitute
regional power through executions of Han-aborigine boarder
policies of the Qing Empire, and established border
defense dominated by the local government.
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Chen, Chih-hao
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