|
Item
|
Title
|
Author
|
|
1
|
The Classification and Interpretation of Ancient Manuscripts: On the Excavated Yin-yang Martial
Texts
The yin-yang martial texts were unknown to the world since the original manuscripts had been long-lost after the Eastern Han dynasty. Fortunately, a large number of ancient manuscripts pertaining to the yin-yang martial rationale, including the yin-yang Wuxing, shushu (numbers and techniques) and the art of war, were unearthed in recent years. The scholarship of yin-yang martial rationale, hence, becomes a plausible and productive field of research. Some researchers have argued that among the excavated texts,Didian from Yinqueshan and Gailu from Zhangjiashan belong to the category of yin-yang martial text. Different from the preceding means of classification, this study proposes to examine the unearthed texts based on the characteristics of yin-yang martial stance in Hanshu Yiwenzi. By scrutinizing the intension and extension of the idea of yin-yang martial perspective, this essay aims to re-categorize the unearthed texts.This paper discovers that, in addition to Didian and Gailu, several excavated texts-including Tiandibafeng wuxing kezhuwuyinzhi ju from Yinqueshan,"Huangdi fa Chidi" and "Dixing er" in Sunzi's Art of War, "Yuezhan" and "Dibao" in Sunbin's Art of War, the three versions of Mawangdui Xingde (jia, yi, bing), and "Jie" in Beida Hanjian-can be justifiably labeled as yin-yang martial texts. As such, this essay substantiates the reasons for the above classification and further analyzes the concept and contour of yin-yang martial rationale.
|
Gao, Jun-he
|
|
2
|
The Pivot of "Figure of God Taiyi and Nine Zones" Academic System in the Former Han Dynasty: The
Constructive Context of "Long and Short Cycles" and Related Issues
To fully understand Former Han dynasty's "figure of God Taiyi and nine
zones," we need to comprehend the constructive context of "Long and Short Cycles" and their
interlinked relationship. Throughout history, there are four main theoretical approaches to "Long
and Short Cycles." The first approach, represented by Xianxie Kuisou (Jin dynasty) and Ma Shi (Ming
dynasty), claims that the "Long Cycles" are composed of "Short Cycles." The second approach,
represented by Zhang Jiebin (Ming dynasty), recognizes only the validity of "Long Cycles." The third
approach, represented by Li Xueqin (modern era), suggests that the main variable between "Long
Cycles" and "Short Cycles" pertains only to whether Taiyi occupies the central zone. However, all
three above approaches fail to consider the constructive context of "Long and Short Cycles," thereby
making their arguments moot. As such, this paper offers a fourth approach which contends that the
"Long and Short Cycles" in essence derived from explicating different types of Taiyi fortune-telling
rituals and schedules. For instance, "Long Cycles" were structured around the
"Taiyibajieminshengzhan" (太一八節民生占), while "Short Cycles" were established for the
"Taiyirenqunwugongzhan" (太一人群五宮占). As a result, fundamental differences in the two methods of
divination naturally form the distinctions between "Long and Short Cycles."
|
Son, Ki-zen
|
|
3
|
The Ming Loyalist, Hermit and Gentry: A Study of Xiao Bo-Sheng's Approaches and Resolutions to
the Preservation of Family Reputation as a Second-generation Ming Loyalist
The sociocultural disruption brought by the transition from Ming to Qing, such as
the decay of the gentry family and the destruction of the literati gardens, has always been the
focus of academic attention. However, the issues concerning how the second-generation Ming
loyalists deal with the vicissitudes of life also project a complicated transitional aspect that
is worth exploring. Based on the case study of Xiao Bo-Sheng (蕭伯升), a well-known literatus from
Taihe County in Jianxi province and the heir of Ming loyalist Xiao Shi-Wei (蕭士瑋), this paper
analyzes his edited publication of the Xiao family collection and his practice of sponsoring
charity and constructing gardens in the early Qing dynasty, during which he attempted to conserve
his family reputation. As such, Xiao was able to form a balance between the acquiescence of his
elder generation and the domination of a new dynasty, as well as to ossillate among the distinct
roles of a Ming loyalist, a hermit, and a gentry. Xiao's actions and writings not only preserve
his family tradition, but also reveal the complex struggle for second-generation Ming loyalists.
In addition, it is clear that the early Qing literati reflected on the notions of collective
identity on and writings related to family inheritance, local order, and the literati garden were
demonstrated through their depictions and interpretations of Xiao's approaches. While the Xiao
family was eventually eradicated due to political incrimination, and the family gardens doomed for
desolation, Xiao's resistance against Qing oppression still remains admirable and symbolic.
|
You, Sheng-hui
|
|
4
|
On the Formation of Ma Yifu's Confucian Thought (1903-1939)
Through the investigation of newspaper
articles, private correspondence and unpublished works, this paper examines the formation of modern
New Confucianist Ma Yifu's (1883-1967) thought based on a historical approach. This research is
conducted in three parts. First, while Ma's writings in the early 20th century accentuate political
critique and the discourses of political principle, this paper points out that Ma's strong moral
awareness ultimately led him away from politics' intrinsic corruption. Second, this paper observes
how Ma, between 1920 and 1930, dedicated himself to the supramundane nature of Sinitic Buddhism yet
maintained the worldly engagement of his Neo-Confucian creeds. Third, this paper discerns a mature
form of Ma's Confucian thought in Ma's lectures from 1938 to 1939, wherein he revealed the moral
philosophy of self-cultivation in tandem with world-salvation. On the one hand, this research
reveals the transformative thought process of Ma, a pioneering thinker of modern New Confucianism in
China. On the other hand, this research demonstrates that a seemingly "spiritual" Confucian theory
can also be concomitantly rooted in practical, socio-political concerns.
|
Yu, Yi-hong
|
|
5
|
Between the Oriental Ethics of Masahiro Yasuoka and the Japanese Spirit
This essay aims to study Masahiro Yasuoka, who is also known as the "master of Showa," and analyze
the correlation between the Japanese spirit and his ideology of ethics in Oriental studies. As
Yasuoka's theory of the Japanese spirit tends to be discussed from a larger scope of Oriental
ethics, this article argues that it is necessary first to clarify the distinctions between Masahiro
Yasuoka's notion of Japanese ethics and his Oriental ethics. Therefore, this study elucidates the
characteristics of Yasuoka's Oriental ethics based on three perspectives: "personality ethics,"
"political ethics," and "practical ethics." In addition, the article suggests that while Masahiro
Yasuoka emphasizes a holistic approach to Oriental studies, his argumentation, however, contends
that the Japanese spirit, which follows the stance of individualism, is the pinnacle for all
Oriental studies. In other words, the Japanese spirit, for Yasuoka, not only represents a part of
the ethics in Oriental studies, but also epitomizes the core of such discourse. Thus, Masahiro
Yasuoka's approach to Oriental ethics is obstinately Japan-centered, which prescribes its
limitations and problems.
|
Chang, Kun-chiang
|
|
