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1
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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.
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Tsao, Mei-hsiu
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2
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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.
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Hsu, Ming-chuan
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3
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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.
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Chang, Yu-wei
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4
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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."
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Huang, Kuan-min
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5
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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.
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Mathias Obert
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