Journal articles: '王明'

1

杨, 义先. "王氏猜想的证明." Chinese Science Bulletin 34, no. 1 (January 1, 1989): 78–80. http://dx.doi.org/10.1360/csb1989-34-1-78-x.

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Jae-Mok Choi. "王陽明良知論에서 ‘靈明’의 意味." YANG-MING STUDIES ll, no. 31 (April 2012): 5–36. http://dx.doi.org/10.17088/tksyms.2012..31.001.

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염호택. "王陽明의 聖學에 관한 硏究." YANG-MING STUDIES ll, no. 27 (December 2010): 199–234. http://dx.doi.org/10.17088/tksyms.2010..27.007.

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YANG, GUORONG. "WANG YANGMING'S 王陽明 MORAL PHILOSOPHY: INNATE CONSCIOUSNESS AND VIRTUE." Journal of Chinese Philosophy 37, no. 1 (March 2010): 62–75. http://dx.doi.org/10.1111/j.1540-6253.2009.01564.x.

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李春姬. "明王世貞의 문학사상과 李彦瑱의 한시." Yeol-sang Journal of Classical Studies ll, no. 27 (June 2008): 299–332. http://dx.doi.org/10.15859/yscs..27.200806.299.

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채가화. "陽明後學王龍溪的圓教說." YANG-MING STUDIES ll, no. 25 (April 2010): 329–43. http://dx.doi.org/10.17088/tksyms.2010..25.011.

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李, 雪莹, and 宇赤刘. "古之“内圣外王”与今之“官德修养”." 教学方法创新与实践 3, no. 12 (November 6, 2020): 29. http://dx.doi.org/10.26549/jxffcxysj.v3i12.5491.

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孔子提出“为政以德”的思想，将政治理想和道德修养统一起来，为中国传统政治文化和道德文化的发展构筑了最初的生态框架。“内圣外王”思想发源于夏商时代的“敬德”思想，在春秋战国时代诸子争鸣过程中得到进一步的发展。道家庄子首先明确提出了“内圣外王”的概念，孔子的“仁”和“为政以德”的思想则将“内圣”视为“外王”的基础。此后，“内圣外王”思想随着儒学的发展不断地演进。“内圣外王”的主体特征主要表现为君子品行的人格特征，以天下为己任的责任担当和忧国忧民的价值认识。其中，优秀的思想文化内涵显示出与新时代相适应的现代价值，对当今中国官员及各级干部的道德塑造具有一定的借鉴意义。

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염호택. "王陽明의 藝術世界에 대한 硏究." Studies in Philosophy East-West ll, no. 59 (March 2011): 277–99. http://dx.doi.org/10.15841/kspew..59.201103.277.

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Iglesias Kuntz, Lucía. "嘉宾: 内丽 • 明耶斯基：绿色女王." Jiaokewen zuzhi xinshi 2019, no. 4 (June 23, 2020): 33–35. http://dx.doi.org/10.18356/2b275c1d-zh.

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염호택. "王陽明의 知行合一에 관한 硏究." YANG-MING STUDIES ll, no. 26 (August 2010): 117–47. http://dx.doi.org/10.17088/tksyms.2010..26.005.

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Han Jeong Gil. "王陽明의 ‘未發’觀과 良知體用論." YANG-MING STUDIES ll, no. 23 (August 2009): 5–40. http://dx.doi.org/10.17088/tksyms.2009..23.001.

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Jae-Mok Choi and 손지혜. "元曉와 王陽明의 障碍論에 관한 비교." YANG-MING STUDIES ll, no. 28 (April 2011): 67–107. http://dx.doi.org/10.17088/tksyms.2011..28.003.

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Lee, Ming-huei. "Wang Yangming’s 王陽明 Philosophy and Modern Theories of Democracy: A Reconstructive Interpretation." Dao 7, no. 3 (July 24, 2008): 283–94. http://dx.doi.org/10.1007/s11712-008-9072-y.

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CHEW, Sihao. "Cai, Renhou 蔡仁厚, W ang Yangming’s Philosophy 王陽明哲學." Dao 16, no. 2 (March 31, 2017): 277–80. http://dx.doi.org/10.1007/s11712-017-9551-0.

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Sungsu Chin. "王夫之의 『大學』觀 — ‘大學之道’⋅‘明德’⋅‘心’을 중심으로 —." Journal of Eastern Philosophy ll, no. 63 (August 2010): 79–105. http://dx.doi.org/10.17299/tsep..63.201008.79.

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崔, 德. 卿. "明代『野菜譜』 편찬과 王磐의 救荒인식 ― 文士지식인의 고뇌 ―." JOURNAL OF ASIAN HISTORICAL STUDIES 155 (June 30, 2021): 201–30. http://dx.doi.org/10.17856/jahs.2021.6.155.201.

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Doan, Giang Le. "Vo Truong Toan, a Vietnamese scholar of Yang Ming studies." Science and Technology Development Journal 16, no. 3 (September 30, 2013): 132–39. http://dx.doi.org/10.32508/stdj.v16i3.1653.

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The theory of “Understanding words, nourishing spirit” was first suggested by the Chinese scholar Mencius (孟子) and then, was explained differently by various later Confucian scholars. Annotations given by Zhu Xi (朱熹) and Wang Yang Ming (王陽明) exerted the largest and strongest influence on later generations of Confucianist followers in East Asian countries. In Vietnam, the Confucian scholar Vo Truong Toan dug deeper into that theory and transferred it to his students in Gia Dinh. The paper sets the first step into studying the theory of “Understanding words, nourishing spirit”, Yang Ming Studies as well as their influence on the Confucian educational thoughts and on the scholar tradition of Southern Vietnam, which were initiated and first built up by Vo Truong Toan.

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Jiang, Di. "漢語詞形韻律結構的變化與上古君王人名長度的演進." International Journal of Chinese Linguistics 4, no. 2 (December 30, 2017): 308–24. http://dx.doi.org/10.1075/ijchl.00001.jia.

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抽象文章提出一種重新看待早期漢語詞形韻律結構的新觀點並採納新的方法加以分析。與漢語從上古單音節詞伊始演變而來觀點不同，我們認為，承繼甲骨文語言而來的早期漢語實際是從遠古多音節詞語言發展而來，至商周乃至春秋戰國時代已經轉變為單音節詞為詞彙主體的語言。商周詞形韻律結構有 SS，CS，SC，MS，BW（雙音節、弱首音節、重首音節、單音節、雙詞音節）五類。MS是主體，BW初萌發，餘三類是遠古遺存，也是本文分析重點。我們嘗試用輕重韻律說明為什麼早期君王名難以釋讀，輕重韻律如何影響詞形結構變化以及對君王名的制約。

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홍성민. "朱子哲學에서 灑落의 의미 - 王陽明灑落論과의 연속성을 중심으로 -." JOURNAL OF ASIAN PHILOSOPHY IN KOREA ll, no. 36 (December 2011): 275–301. http://dx.doi.org/10.19065/japk..36.201112.275.

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20

Park, Younghee. "Wang Yangming’s Rhetoric and Way of Thinking." Journal of Chinese Studies 94 (November 30, 2020): 181–97. http://dx.doi.org/10.35982/jcs.94.9.

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BARTOSCH, David. "Explicit and Implicit Aspects of Confucian Education." Asian Studies 5, no. 2 (June 30, 2017): 87–112. http://dx.doi.org/10.4312/as.2017.5.2.87-112.

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The following essay contains a more general philosophical reflection on the significance and some main elements of pre-modern Confucian learning. The topic is developed by presenting some essential elements in the whole range from explicit (linguistically expressible) knowledge to symbolic aspects as well as the (philosophical) problem of ineffable knowing. The essay starts with the general conception of man which underlies the mainstream of Confucian learning. On that basis, the more explicit contents and easily explicable subjects or branches of classical Confucian learning are mapped out. This becomes the starting point to move on to reflect on a more symbolic layer of Confucian learning. Finally, the core level of Confucian learning is addressed. This presents us with the problem of ineffability. The reference points of the present essay are restricted to some important classical passages as well as the thought of Wang Yangming 王陽明 (1472–1529).

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方俊吉. "王陽明「致良知」說，對當前青少年教育之重要性." Studies in Confucianism 36, no. ll (August 2016): 443–53. http://dx.doi.org/10.18216/yuhak.2016.36..016.

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Kim, Hyun-chul. "The Succesion to the Throne of King Huigang and Kim Myeong(King Minae) in Later Silla." Sogang Journal of Early Korean History 36 (December 31, 2020): 211–42. http://dx.doi.org/10.35160/sjekh.2020.12.36.211.

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红永, 梁. "试析流行构式 “X一把” ——兼论流行构式形成过程中体现的当代特色." Global Chinese 5, no. 1 (April 24, 2019): 59–71. http://dx.doi.org/10.1515/glochi-2019-0004.

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25

金, 鍾博. "王天有著, 『明代國家機構硏究』北京大出版社, 1992, pp. 280." Journal of Ming-Qing Historical Studies 2 (December 31, 1993): 117–24. http://dx.doi.org/10.31329/jmhs.1993.12.2.117.

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官, 淑琪, and 勤康张. "智能交通系统效益评价研究综述." 工程技术与管理 4, no. 10 (October 21, 2020): 190. http://dx.doi.org/10.26549/gcjsygl.v4i10.5244.

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论文系统梳理了中国和国际上智能交通系统（intelligent transportation systems，ITS）效益的学术研究现状、热点前言、存在问题及具体对策，重点分析了 ITS 效益研究起源、内涵、具体表现及评价方法。研究分析表明 ITS 效益研究已全面展开，美国ITS 效益评估最为系统，中国学者以史其信、王笑京、杨晓光等为代表，在 ITS 评价领域做出了很多有价值的研究。目前，中国和国际上对 ITS 效益的分类主要有三种，具体的效益表现大致相同。ITS 效益还没有形成一个明确的、权威的定义，多数定义以效益内容的描述、列举为主。评价方法是 ITS 效益研究的热点，成本效益分析法占据了主导地位，如何将关键指标法、倍差法等新方法与经济分析法、目标导向法和交通仿真相结合，设计出精细完整的评价模型和方法，是未来的研究趋势。

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정갑임. "A Comparative Study on The ‘Liang-chih(良知)’ of Wang Yang-ming(王陽明) and The Awareness of Gestalt Therapy." YANG-MING STUDIES ll, no. 34 (April 2013): 5–28. http://dx.doi.org/10.17088/tksyms.2013..34.001.

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De Weerdt, Hilde. "Continuities between Scribal and Print Publishing in Twelfth-Century Song China—The Case of Wang Mingqing’s Serialized Notebooks." East Asian Publishing and Society 6, no. 1 (January 18, 2016): 54–83. http://dx.doi.org/10.1163/22106286-12341286.

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This article proposes that in Song China, as opposed to early modern England, user publication or the publication of texts by readers quickly adjusted to the print medium. It does so on the basis of an examination of the publishing history of Wang Mingqing’s 王明清 (1127-after 1214) serially published notebook, Huizhu lu 揮麈錄 (Waving the duster) in the twelfth and thirteenth centuries and an analysis of how manuscript and print texts were used and discussed throughout it. The article aims to contribute towards a better understanding of the relationship between print and manuscript at a time when printing had just become a medium for the dissemination of a wide variety of types of knowledge and particularly of twelfth-century perceptions of this relationship. Wang Mingqing’s notebook further illustrates that in notebooks literati collected and published manuscript and print texts of value to them, including those related to recent dynastic history. The display of textual connoisseurship was one of several ways in which growing numbers of men expressed their aspiration for literati status in notebooks from the twelfth century onwards.

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Ott, Margus. "Wang Yangming’s Notions of Primary Knowledge and Primary Ability." Synthesis philosophica 35, no. 1 (September 21, 2020): 173–96. http://dx.doi.org/10.21464/sp35110.

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Rad najprije utvrđuje da iz pojma prvobitnog znanja (liangzhi 良知) Wanga Yangminga王陽明 (1472. – 1529.) ne slijedi subjektivni idealizam te da je vezan za transcendentalnu subjektivnost u smislu fenomenologije. Zatim, raspravlja se o pitanju ima li Wang pojam prvobitne sposobnosti (liangneng 良能). Argumentira se da se može naći u dvije glavne Wangove teme – »znanje i radnja jedno su« (zhixing heyi 知行合一) te »razmatrati Nebo i Zemlju i mnoštvo stvari kao jedno (rizomatično) tijelo« (以天地萬物為一體) ili ih smatrati »izvorno jednim s mojim (rizomatičnim) tijelom« (本吾一體). Pokazuje se da su prvobitno znanje i sposobnost dva aspekta isto fenomena. Istinito je na razini virtualnog »rizomatskog tijela« (ti 體), a ne na razini stvari razmatranih kao potpuno oblikovane i aktualizirane (xing 形), kako se pojavljuju u empirijskom umu, zamagljeni žudnjama (yu 欲) koje postaju fiksirane na razini aktualnog. Te se žudnje mogu razriješiti putem »proširenja (prvobitnog) znanja« zhi (liang)zhi 致(良)知. Usporedni pojam »proširenja (prvobitne) sposobnosti« (zhi liangneng 致良能), koji Wang Yangming ne koristi, može se unijeti u sustav.

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Huang, Yong. "Neo-Confucian Hermeneutics at Work:Cheng Yi's Philosophical Interpretation of Analects 8.9 and 17.3." Harvard Theological Review 101, no. 2 (April 2008): 169–201. http://dx.doi.org/10.1017/s0017816008001776.

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In this article, I discuss the Song 宋 Neo-Confucian Cheng Yi's 程頤 (1033–1107) interpretation of two related controversial passages in the Analects, the recorded sayings of Confucius. The term “neo-Confucianism” was coined by Western scholars to refer to the Confucianism of the period from the Song dynasty to the Ming 明 dynasty (and sometimes through the Qing 清 dynasty). Among Chinese scholars, neo-Confucianism is most commonly referred to as the Learning of Principle (li xue 理學). Although before Cheng Yi and his brother Cheng Hao 程顥 (1032–1085) there were three other philosophers who are normally also regarded as neo-Confucians— Shao Yong 邵雍 (1011–1077), Zhou Dunyi 周敦頤 (1017–1073), and Zhang Zai 張載 (1020–1077)—we can justifiably regard the Cheng brothers as the real founders of neo-Confucianism in the sense that principle becomes the essential philosophical concept for the first time in their works. There is no consensus among scholars as to the relationship between the philosophies of these two brothers. The traditional view regards them as substantially different due to the two different schools of neo-Confucianism that developed from their teachings, the realistic school synthesized by Zhu Xi 朱熹 (1130–1200) from the teachings of Cheng Yi and the idealist school culminating in Wang Yangming 王陽明 (1472–1529) from the teachings of ChengHao. I, however, tend to think that the philosophical positions of the two brothers are largely similar. Unfortunately, since Cheng Hao did not live as long as Cheng Yi, there is insufficient material to create a systematic picture of his view of the Analects passages with which this article will deal.

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Sungsu Chin. "明末⋅淸初考證學의 淵源考察 − 黃宗羲⋅顧炎武⋅王夫之를 중심으로 −." Journal of Eastern Philosophy ll, no. 72 (November 2012): 203–36. http://dx.doi.org/10.17299/tsep..72.201211.203.

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김윤경. "王陽明의 ‘四句敎’에 대한 鄭齊斗의 견해 - ‘無善無惡心之體’를 중심으로 -." YANG-MING STUDIES ll, no. 27 (December 2010): 235–58. http://dx.doi.org/10.17088/tksyms.2010..27.008.

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Chen (陳鴻森), Hung-sen. "Some Minor Insights from Reading the Anhui University Warring States Bamboo Slips of the Classic of Poetry." Bamboo and Silk 4, no. 1 (January 28, 2021): 172–88. http://dx.doi.org/10.1163/24689246-00401006.

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Abstract This article discusses three topics. First, it discusses the line “I could not fill my slanting basket” 不盈頃筐 in the poem “Juan er” 卷耳. The Anhui University Bamboo Slip version’s qing 頃 (slanting) is written . This, as with the Chu Silk Manuscript character, should be explained as qi 攲 (lopsided). Second, regarding the line “Do you not understand me?” 不諒人只 in the poem “Bai zhou” 柏舟 of the Yong Airs 鄘風 section, the Anhui University Bamboo Slip version of liang 諒 (understanding) is written jing 京. This character should be understood as qiang 強 in the sense of “coerce/force” 強迫. In the line “Supporting King Wu” 涼彼武王 in the poem “Da ming” 大明 of the Major Elegantiae 大雅, liang 涼 is similarly explained as 強 in the sense of “coerce” 威強. These two characters have always been traditionally glossed as either “trust” 信 or “assist” 佐. Third, regarding the line “… it cannot be recited” 不可讀也 of the poem “Qiang you ci” 牆有茨, du 讀 (reciting) in the Han Poetry 韓詩 is glossed in the sense of “record and narrate” 記述, which is superior to the traditional gloss.

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Soonboon Cheong. "『蜻蛉日記』和歌の一面 ―章明親王との贈答歌を中心にして―." Journal of Japanese Culture ll, no. 43 (November 2009): 187–203. http://dx.doi.org/10.21481/jbunka..43.200911.187.

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Han, Seunghyun. "The Identity of Ming Loyalist Families and Their Strategy for Distinction." Korean History Education Review 146 (June 30, 2018): 325–65. http://dx.doi.org/10.18622/kher.2018.06.146.325.

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张, 梓楠. "《万历十五年》中“肉”与“猪肉”争议辨析." 教学方法创新与实践 2, no. 8 (December 29, 2019): 390. http://dx.doi.org/10.26549/jxffcxysj.v2i8.3002.

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《万历十五年》一书为黄仁宇先生所撰，以其独特的大历史观，切入 1587 年这一时间点，对明王朝的积弊和灭亡之肇始作了分析，自出版以来好评如潮。在 2006 年，中华书局重版此书，称增订纪念本。在 118 页第五章将“海瑞替母亲做寿，大开宴席，竟然买了两斤猪肉”一句中“猪”字删去，这一修改数次引起波澜。中华书局《万历十五年》的责编徐卫东曾发文回应，指出这一修改的两点依据，一是黄仁宇先生所征引之史料原文为“肉二斤”，二是认为海瑞本人可能为少数民族，出于避免争议的考虑作此修改。笔者查阅有关资料，对这一修改之是非有所心得，且试论之。

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Lee Soung-hyung. "Gwanwangmyo(關王廟) projected to poetry of Chosun(朝鮮) intellectuals －Focused on the changing period of dynasty from Myung(明) to Cheong(淸)－." HANMUNHAKRONCHIP: Journal of Korean Literature in Chinese 38, no. ll (February 2014): 257–89. http://dx.doi.org/10.17260/jklc.2014.38..257.

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이노우에 아츠시. "李退渓の「誠」と王陽明の「誠」─ 二人の思想の類似性をめぐって ─." Studies in Confucianism 23, no. ll (December 2010): 1–32. http://dx.doi.org/10.18216/yuhak.2010.23..001.

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박연우. "맹자(孟子)의 개혁적 정치성향과 제 선왕(齊宣王)의 양심(良心) 구명(究明) -맹자거제(孟子去齊)를 중심으로-." Studies in Confucianism 46, no. ll (February 2019): 299–327. http://dx.doi.org/10.18216/yuhak.2019.46..013.

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Byeon, Dongmyeong. "A Study on A Lay of King Dongmyeong(Dongmyeongwangpyeon) written by Yi Gyubo." Journal of School Social Work 68 (November 30, 2017): 1–28. http://dx.doi.org/10.37924/jssw.68.1.

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한동균. "王陽明心學에서 ‘心’ 意味硏究- 心卽理說期에 보이는 ‘心’의 意味를 中心으로 -." YANG-MING STUDIES ll, no. 23 (August 2009): 69–87. http://dx.doi.org/10.17088/tksyms.2009..23.003.

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Lee, Hak-ju. "Lee Gyubo’s practice of Story-telling through his “King Dongmyeong”." Korean Literature and Arts 24 (December 31, 2017): 117–37. http://dx.doi.org/10.21208/kla.2017.12.24.117.

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Song, Jung-Soo. "On the Establishment of legitimacy during the Foundation of the Ming and Ch'ing Dynasties." Journal of Ming-Qing Historical Studies 8 (April 30, 1998): 21–54. http://dx.doi.org/10.31329/jmhs.1998.04.8.21.

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Wang, Weiwei. "Wang, Zhongjiang 王中江, Civilization of Bamboo-Silk and The World of Ancient Thought 簡簡帛文明與古代思想世界." Dao 14, no. 1 (December 30, 2014): 153–56. http://dx.doi.org/10.1007/s11712-014-9425-7.

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ZHANG, Xianglong. "王鳳儀倫理療病闡析——儒家生命倫理之活例." International Journal of Chinese & Comparative Philosophy of Medicine 12, no. 2 (January 1, 2014): 9–28. http://dx.doi.org/10.24112/ijccpm.121560.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文首先介紹王鳳儀的人生，說明其開悟體驗如何塑成他的倫理療病術，並闡釋這種不尋常醫術的特點、哲理基礎、具體方法和一些案例，繼而分析倫理療病的作用機制和條件、它與中醫和西醫的相通與不同處，以及它的適用範圍。另外，本文還集中介紹王鳳儀的追隨者――劉有生對此術的繼承和發展。最後，文章總述這種倫理療病術的儒家性，表明倫理療病可以直接作用於人的生命倫理學。First, this paper presents the life of Feng-yi Wang (1864-1937), a peasant thinker who lived in northeastern China and shows how Wang’s experiences of enlightenment enabled him to invent an ethical cure. A serious disease with which Wang had been afflicted for more than 10 years was healed overnight by his sudden recognition that the origin of his illness was not the immorality of his brothers but his own hatred for them and by his profound repentance for this mistake. As a result of this experience, he realized that no universal principles exist for family relationships. Wang underwent two more experiences of enlightenment: the first during a desperate attempt to save a moral friend, and the second during three years spent besides his father’s tomb as an expression of filial love.Second, the characteristics, philosophical foundations and concrete applications of this unusual therapy are explained and some examples are provided. Wang identified the causes of illnesses in disorders of family and other ethical relations, and treated these illnesses by correcting the corresponding ethical disorders. Wang proposed that every human life has three dimensions, heavenly, psychological and desirous. Disease occurs when an individual’s heavenly disposition is obscured or damaged by passionate emotions arising from psychological states and/or desire. It has been argued that Wang regarded the heavenly dimension of human nature as embodied in family bonds, exemplified by the parent-child relationship. Wang’s method of treatment had three steps. First, the patient was encouraged to recognize the potentially fatal nature of her/his situation, and thus to speak with complete sincerity and commitment to finding a cure. Second, the patient’s way of life, especially her/his familial and other ethical relationships, were examined to determine the cause of her/his illness. Third, the patient was told why his/her behavior toward others was immoral and urged to repent thoroughly in front of the offended party, whether a living family member or an ancestor’s memorial tablet. Physical reactions to the treatment such as vomiting and weeping were taken as signs that the method had worked and the illness had been alleviated or cured.The third aim of this paper is to identify the mechanisms of Wang’s ethical treatment, the conditions for its success and the scope of its application. According to the Doctrine of the Mean, complete sincerity is the necessary condition for Wang’s treatment to succeed. A timely and skillful diagnosis arouses a patient’s conscience and encourages her/him to speak sincerely. Therefore, adequate communication is necessary between the diagnostician and the patient. Although Wang’s ethical treatment may seem better suited to psychic than physical ailments, Wang’s followers argue that it can be used to cure physical injuries. In the third section of the paper, Wang’s ethical approach is briefly compared with traditional Chinese medicine and modern Western medicine.Fourth, attention is paid to one of Wang’s followers, You-sheng Liu. In the fifth and final section of the paper, the Confucian properties of Wang’s ethical treatment are described and his approach to medicine is shown to directly affect the ethics of human life.DOWNLOAD HISTORY | This article has been downloaded 468 times in Digital Commons before migrating into this platform.

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Yang, Xiao. "Maṇḍala within the Rock: The Visualization of the Mahāmāyūrī-vidyārājñī and its Altar in Southwestern China, 9th–13th Centuries." Asiatische Studien - Études Asiatiques 74, no. 4 (November 1, 2020): 945–83. http://dx.doi.org/10.1515/asia-2018-0029.

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Abstract This paper considers visualizations in Chinese medieval esoteric Buddhism in seven sculptural tableaux of the Mahāmāyūrī-vidyārājñī (Peacock Wisdom King 孔雀明王) from rock carving sites in the Sichuan Basin, Southwestern China. Early scholars highlighted the authority of Amoghavajra’s ritual manual for the Mahāmāyūrī images in this area, yet divergences between text and image hold them back from further interpretation. This paper reinvestigates these Mahāmāyūrī shrines “dialectically” by considering the text-image relationship. While keeping Amoghavajra’s ritual manual as a reference, it attempts to decode the meaning of the images and sites based on their own content, and to extrapolate from the text-image divergences how artistic productions and esoteric practices could lead to the presence of such divergences. This involves discussing artistic forms and decorative elements appropriated from exoteric Buddhism, as well as adjustments to the central icon and adjacent narrative scenes weaved within the temporal and spatial transitions. It also includes observations on the grouping between the Mahāmāyūrī and other deities in the larger iconographic program in their affiliated rock-cut sites, which reflects the interaction between this esoteric teaching and other popular beliefs. At least four out of seven examples share the same hierarchical iconographic programs or signature spatial structures similar to the Mahāmāyūrī altar prescribed in Amoghavajra’s ritual manual. It takes these visual or spatial similarities as concrete evidences that the construction of these shrines intended to make altars/maṇḍalas, although in two different ways to represent the esoteric altar and to create a space to conduct such a ritual.

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Lee, Kyeng-Lyong. "Deng Huoqu's seeing Original Mind and criticism of Two Wang schools' doctrines." Journal of Ming-Qing Historical Studies 19 (October 31, 2003): 177–238. http://dx.doi.org/10.31329/jmhs.2003.10.19.177.

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Liu, JeeLoo. "Liu, Liangjian 劉梁劍, Heaven, Humans, and Boundary: An Exposition of Wang Chuanshan’s Metaphysics 天· 人· 際· 對王船山的形上學闡明." Dao 8, no. 1 (December 20, 2008): 105–8. http://dx.doi.org/10.1007/s11712-008-9093-6.

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Zhu, Xiao-rong. "The Relationship Between Wang Yangming’s Doctrine of “Investigation of Things” and His Poems Written in Guizhou Longchang." JOURNAL OF CHINESE HUMANITIES 62 (April 30, 2016): 305–16. http://dx.doi.org/10.35955/jch.2016.04.62.305.

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Lee, Jae-Woo. "A Study of Wang Najian’s Su Changgong-Xiaopin." Journal of Chinese Language, Literature and Translation 44 (January 31, 2019): 31–54. http://dx.doi.org/10.35822/jcllt.2019.01.44.31.

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Journal articles on the topic '王明'

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