Journal articles: '1368-1644 (Dynastie des Ming)'

1

Jia, Dan, Yikai Li, and Xiuqi Fang. "Complexity of factors influencing the spatiotemporal distribution of archaeological settlements in northeast China over the past millennium." Quaternary Research 89, no. 2 (February 22, 2018): 413–24. http://dx.doi.org/10.1017/qua.2017.112.

Full text

Abstract:

AbstractRelic archeological settlement is used to indicate the development of agriculture. We extracted 8865 relic archeological settlements from theAtlas of Chinese Cultural Relicsto analyze how the spatiotemporal distribution of archaeological settlements was influenced by temperature changes and social factors during the last millennium. During the Liao dynasty (AD 916–1125) and Jin dynasty (AD 1115–1234) in the Medieval Warm Period (MWP), a large number of settlements indicated the development of agriculture as far north as 47°N. The warm climate of the MWP provided sufficient heat resources to promote the implication of positive policies of the Liao and Jin dynasties to develop agriculture and settlements. By contrast, during the dynasties of Yuan (AD 1279–1368), Ming (AD 1368–1644), and Qing (AD 1644–1911) in the Little Ice Age (LIA), the number of settlements declined drastically, and the northern boundary of the settlement distribution retreated by 3–4 degrees of latitude to modern Liaoning Province. Although the southward retreat of the settlements and related agriculture occurred in the cold climate of the LIA, it could not be completely explained by the drop in temperature. Social factors including nomadic customs, ethnic policies, and postal road systems played more important roles to the northern boundaries of the settlement distributions during the Yuan, Ming, and Qing dynasties.

APA, Harvard, Vancouver, ISO, and other styles

2

Jianhua, Chang. "Sacrifices aux ancêtres, structuration des lignages et protection de l’ordre social dans la Chine des Ming: L’exemple des Fan de Xiuning." Annales. Histoire, Sciences Sociales 61, no. 6 (December 2006): 1317–75. http://dx.doi.org/10.1017/s0395264900030055.

Full text

Abstract:

RésuméLes formes nouvelles de lignages(zongzu) qui se font jour en Chine à partir de la dynastie des Song (960-1279) sont au cœur de l’histoire des structures et des mutations de la société, d’où l’importance de leur étude. Les recherches ont fait apparaître que l’époque des Ming (1368-1644) fut un moment clé dans la formation de ce nouveau type de lignages. Les puissants lignages de la préfecture de Huizhou, dans la province actuelle du Anhui, ont en particulier retenu l’attention en raison de l’abondance des documents les concernant. Nous tenterons ici d’étudier, à partir de facteurs de nature politique, les transformations et la structuration des lignages de Huizhou sous les Ming, espérant ainsi contribuer à un approfondissement de notre compréhension du phénomène1.

APA, Harvard, Vancouver, ISO, and other styles

3

Ditmanson, Peter. "Moral authority and rulership in Ming literati thought." European Journal of Political Theory 16, no. 4 (May 1, 2017): 430–49. http://dx.doi.org/10.1177/1474885117706181.

Full text

Abstract:

This article explores the crises and debates surrounding the management of imperial family matters, especially succession, under the Ming Dynasty (1368–1644) as an approach to understanding the limits of imperial power and the nature of literati discourse on the imperium. Ming officials and members of the literati community became passionately engaged in the debates on imperial family decisions, regarding the moral order of the imperial family as a key feature of their prerogatives over imperial power. This prerogative was based upon claims to Neo-Confucian moral authority. Over the course of the dynasty, these claims grew increasingly widespread and increasingly vociferous.

APA, Harvard, Vancouver, ISO, and other styles

4

Farmer, Edward L., Frederick W. Mote, and Denis Twitchett. "The Cambridge History of China. Volume 7, The Ming Dynasty, 1368-1644." American Historical Review 95, no. 5 (December 1990): 1601. http://dx.doi.org/10.2307/2162852.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Dardess, John, Frederick W. Mote, and Denis Twitchett. "The Cambridge History of China, Volume 7: The Ming Dynasty, 1368-1644." Journal of the American Oriental Society 110, no. 1 (January 1990): 108. http://dx.doi.org/10.2307/603917.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Dodgen, Randall. "Hydraulic Religion: ‘Great King’ Cults in the Ming and Qing." Modern Asian Studies 33, no. 4 (October 1999): 815–33. http://dx.doi.org/10.1017/s0026749x99003492.

Full text

Abstract:

In the middle years of the Ming (1368–1644) dynasty, temples dedicated to the Fourth Son Golden Dragon Great King (jin long si da wang) began to appear on dikes and in administrative centers along the Yellow River and the Grand Canal. The Golden Dragon cult originated as an ancestral cult dedicated to an apotheosized Southern Song (1127–1280) patriot from the Hangzhou area. It later became popular with boatmen and merchants who travelled on the Grand Canal. Beginning in the sixteenth century, hydraulic officials promoted the cult as an adjunct to their administration of the Canal and the Yellow River.

APA, Harvard, Vancouver, ISO, and other styles

7

Li, Yuhang. "Embroidering Guanyin: Constructions of the Divine through Hair." East Asian Science, Technology, and Medicine 36, no. 1 (August 13, 2012): 131–66. http://dx.doi.org/10.1163/26669323-03601005.

Full text

Abstract:

Hair embroidery was a particular technique practiced by lay Buddhist women to create devotional images. The embroiderers used their own hair as threads and applied them on silk to stitch figures. This paper will analyze the religious connotation of hair embroidery, the ritual process and the techniques for making hair embroidery in the Ming (1368-1644) and Qing (1644-1911) dynasties. By tracing its appearance in both literary texts and actual surviving objects, this essay will ask how and in what circumstances human hair was applied to embroidery? What was the significance of transferring one’s own hair onto an icon? How did hair embroidery combine women’s bodies (their hair) with a womanly skill (embroidery) to make a unique gendered practice in late imperial China?

APA, Harvard, Vancouver, ISO, and other styles

8

Jeong, Eun-joo. "Beijing, the Capital City during the Ming Dynasty(1368-1644) through Documentary Paintings." Journal of Ming-Qing Historical Studies 50 (October 31, 2018): 53–88. http://dx.doi.org/10.31329/jmhs.2018.10.50.53.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Li, Jingjing. "Far and Near: A Parallel Study between Lorenzo Valla and Li Zhi." Ming Qing Yanjiu 22, no. 1 (November 14, 2018): 13–44. http://dx.doi.org/10.1163/24684791-12340019.

Full text

Abstract:

Abstract The fifteenth-century Italian humanist Lorenzo Valla (1407–1457) and the Chinese philosopher of the Ming Dynasty (1368–1644) Li Zhi 李贄 (1527–1602) are both famous for their rebellion against the mainstream culture of their respective nations and times. A parallel study of the writers allows us to consider fifteenth-century Italy alongside sixteenth-century China, and vice versa. The similarities and differences provide perspective on both cultures, and on the reciprocal influence between philosophy and social development.

APA, Harvard, Vancouver, ISO, and other styles

10

Chen, Tao, and Ze Neng Wei. "Preliminary Study on Memorial Archways in Ancient Huizhou of China." Advanced Materials Research 133-134 (October 2010): 1179–84. http://dx.doi.org/10.4028/www.scientific.net/amr.133-134.1179.

Full text

Abstract:

During Ming (1368-1644) and Qing Dynasty (1644-1911), many memorial archways were built in ancient Huizhou. They were regarded as culture symbols of Chinese ancient architectures. Owing to the natural and man-made disasters, many of them vanished with time. Today, in total 129 memorial archways scatter in the ancient Huizhou district. In this paper, the origin, development and culture connotation of Huizhou memorial archways are discussed with examples of existing ones. At last, several risks to these memorial archways are presented, which can be categorized as natural reasons, including weathering, flood and landslide etc., and man-made reasons such as demolition, influences of adjacent modern constructions. Several risks were illustrated with example of Tangyue Memorial Archway group, which indicates the urgency of conservation.

APA, Harvard, Vancouver, ISO, and other styles

11

Pochekaev, R. Yu, and I. V. Tutaev. "Some thoughts on historical and legal aspects regarding the fourth volume of the “Laws of the Great Ming dynasty” translated into Russian. [Review on:] Svistunova N. P. (transl.), Dmitriev S. V. (ed.). Laws of the Great Ming Dynasty with the Combined Commentary and Enclosed Decrees (Da Ming Liuy Tsi Tze Fu Li). Pt. IV. Moscow: Vostochnaya literature; 2019. 550 p." Orientalistica 3, no. 4 (December 28, 2020): 1202–14. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1202-1214.

Full text

Abstract:

The article is a survey of the Russian translation of “Laws of the Great Ming dynasty” in four volumes published since 1997 to 2019. The introduction of this legal monument to the Russian scientific society is of great importance as it substantially expands contemporary idea on Chinese traditional legal system and meets a lack in the history of law ofChinain 14th–17th cc.To survey the legal monument there special legal scientific methods were used. Historical legal approach allowed to trace the creation and acting of this codification in the specific historical circumstances, value its urgency for the epoch of Ming dynasty (1368–1644). Comparative legal method gave an opportunity to compare this legal monument with other codifications of traditional Chinese law since the ancient times to the legislation of Qing, last dynasty of the imperialChina(1644–1911). Formal legal approach provided the analysis of the legal technique of the document, specific features of its structure and content, characteristic of legal terminology, etc.The analysis allowed to appreciate the “Laws of the Great Ming dynasty” at its high value as a source on history, state and law of medievalChina. It had similarities and differences with other sources of traditional Chinese law. Besides, it is of great importance for the further development of legislation of imperialChina.The codification is an important document on statehood and law of the Ming China as it contains valuable information on power system and competence of authorities, basic fields of legal relations in the medieval Chinese society. Its structure is traditional (based on the example of codification of Tang dynasty, 618–907), at the same time it has larger volume and regulates new fields of legal relations, takes into account changes in the internal and externaln status ofChinaafter the expelling the Mongolian Yuan dynasty (1271–1368) and foundation of “national” Ming dynasty. Some principles of domestic and foreign policy of Qing dynasty were legally fixed during the epoch of Ming.The analyzed legal monument is of great interest for researchers of the history ofChina, its state and law. In fact, each chapter as well as specific articles and supplement statements could be a subject of investigation. “Laws of the Great Ming dynasty” also could be used by lecturers of history of state and law and for students who study this discipline.

APA, Harvard, Vancouver, ISO, and other styles

12

Yung-Ho, Ts'ao. "Taiwan as an Entrepôt in East Asia in the Seventeenth Century." Itinerario 21, no. 3 (November 1997): 94–114. http://dx.doi.org/10.1017/s0165115300015242.

Full text

Abstract:

Taiwan is strategically situated within East Asia, but little is known of it until the sixteenth century. The Chinese spread far and wide throughout Asia even before the Christian era, but allowed this large and fertile island lying so close to the Mainland to remain in relative obscurity until the middle of the Ming dynasty (1368–1644). The cause of this isolation is that Taiwan had no large quantities of marketable products to attract traders and that the island still lay outside the network of Asian trade routes of the time.

APA, Harvard, Vancouver, ISO, and other styles

13

Taylor, Romeyn, Frederick W. Mote, and Denis Twitchett. "The Cambridge History of China. Vol. 7, The Ming Dynasty, 1368-1644, Part I." Harvard Journal of Asiatic Studies 51, no. 1 (June 1991): 366. http://dx.doi.org/10.2307/2719254.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Clifford, Timothy. "Visualizing Alternative Literary Canons in Ming Dynasty China (1368–1644): A Preliminary Case Study." Journal of Chinese Literature and Culture 5, no. 2 (November 1, 2018): 375–410. http://dx.doi.org/10.1215/23290048-7257041.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Will, Pierre-Etienne, Frederick W. Mote, and Denis Twitchett. "The Cambridge History of China. Volume 7: The Ming Dynasty, 1368-1644, Part I." Pacific Affairs 62, no. 3 (1989): 383. http://dx.doi.org/10.2307/2760630.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Elman, Benjamin A. "Political, Social, and Cultural Reproduction via Civil Service Examinations in Late Imperial China." Journal of Asian Studies 50, no. 1 (February 1991): 7–28. http://dx.doi.org/10.2307/2057472.

Full text

Abstract:

Most previous scholarship about the civil service examination system in imperial China has emphasized the degree of social mobility such examinations permitted in a premodern society. In the same vein, historians have evaluated the examination process in late imperial China from the perspective of the modernization process in modern Europe and the United States. They have thereby successfully exposed the failure of the Confucian system to advance the specialization and training in science that are deemed essential for nation-states to progress beyond their premodern institutions and autocratic political traditions. In this article, I caution against such contemporary, ahistorical standards for political, cultural, and social formation. These a priori judgments are often expressed teleologically when tied to the “modernization narrative” that still pervades our historiography of Ming (1368–1644) and Ch'ing (1644–1911) dynasty China.

APA, Harvard, Vancouver, ISO, and other styles

17

Chen, Andrea. "Silk Road Influences on the Art of Seals: A Study of the Song Yuan Huaya." Humanities 7, no. 3 (August 15, 2018): 83. http://dx.doi.org/10.3390/h7030083.

Full text

Abstract:

Song Yuan Huaya (the Huaya of the Song and Yuan Dynasties) is a type of seal featuring figurative patterns and sometimes decorated with ciphered or ethnic characters. Their origins are the Song and Yuan Dynasties, although their influence extends to the Ming (1368–1644 CE) and Qing (1644–1912 CE) Dynasties. Although it is based on the Chinese Han seal tradition, Song Yuan Huaya exhibits various elements from the influence of the Silk Road. This is thought to be the first time in Han seal history that the Steppe culture can be seen so abundantly on private seals. This paper takes an interdisciplinary approach to analyse, probably for the first time in the field, some cases of Song Yuan Huaya, in which a dialogue between the Han seal tradition and Silk Road culture occurs. The findings will hopefully advance the understanding of the complicated nature of the art history, society, peoples, and ethnic relationships in question, and will serve as the starting point for further studies of intercultural communication during specific historical periods.

APA, Harvard, Vancouver, ISO, and other styles

18

Shen, John. "New Thoughts on the Use of Chinese Documents in the Reconstruction of Early Swahili History." History in Africa 22 (January 1995): 349–58. http://dx.doi.org/10.2307/3171921.

Full text

Abstract:

For a long time, scholars have known that the ancient Sino-East Africantrade relationship produced valuable accounts of East Africa in the Chinese imperial archives. Particularly, the historical documents compiled during the T'ang, Sung, and Ming dynasties contain several insightful snapshots of East Africa over the span of 800 years. Unfortunately, due to the difficulty of translating ancient Chinese texts, scholars have not been able to utilize these documents fully. In other cases, scholars have misused the translations to derive conclusions that may not be supported by the original text. In this essay I propose to re-examine the original Chinese sources and the way these sources have been used by subsequent scholars. Furthermore, I shall explore the real or potential contribution of these texts to our understanding of East African coastal history.The primary source of Chinese knowledge about East Africa during the T'ang dynasty (618-907) comes from Ching–hsing Chi (“Record of Travels”) and Yu–yang Tsa–tsu (“Assorted Dishes from Yu–yang”). During the Sung dynasty (960-1279), most of the information is recorded in Chu-fan-chih (“Gazetteer of Foreigners”) and Ling–wai Tai–ta (“Information from Beyond the Mountains”). Finally, the record of the Ming (1368-1644) naval expedition into the western Indian Ocean is preserved in Wu–pei–chih (“Notes on Military Preparedness”), Hsing–ch'a Sheng–lan (“Triumphant Vision of the Starry Raft”), and Ming Shih (“History of the Ming Dynasty”).

APA, Harvard, Vancouver, ISO, and other styles

19

Qian, Lixiang. "Distribution Maps of Chinese Poets in the Ming Dynasty (1368–1644): A Geographical Visualization Experiment." Library Trends 69, no. 1 (2020): 289–307. http://dx.doi.org/10.1353/lib.2020.0033.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Shiue, Carol H. "A CULTURE OF KINSHIP: CHINESE GENEALOGIES AS A SOURCE FOR RESEARCH IN DEMOGRAPHIC ECONOMICS." Journal of Demographic Economics 82, no. 4 (November 14, 2016): 459–82. http://dx.doi.org/10.1017/dem.2016.24.

Full text

Abstract:

Abstract:This paper discusses the use of Chinese genealogies for research on economic demography. I focus both on what is known about the genealogy as a data source, and what are the open questions for future research. Chinese genealogies contain records at the individual level. With the publication of new catalogs and efforts to collect genealogies, the number of genealogies is even larger than previously thought, with most dating to the late Ming (1368–1644) and Qing (1644–1911) Dynasties. These records contain a rich source of information about the Chinese population history, over a period for which there is no alternative source of information. Yet, the source still remains largely unexploited. Although the work of transcribing the data is significant, and selection biases need to be carefully considered, preliminary analysis of the data for a sample of married men for Tongcheng County in Anhui Province suggests these data are a rich source of information for demographic and economics research.

APA, Harvard, Vancouver, ISO, and other styles

21

Bell, Susan E., and Kathy Davis. "Historical Fragments’ Mobile Echo." Transfers 7, no. 2 (June 1, 2017): 115–19. http://dx.doi.org/10.3167/trans.2017.070209.

Full text

Abstract:

Translocation – Transformation is an ambitious contribution to the subject of mobility. Materially, it interlinks seemingly disparate objects into a surprisingly unified exhibition on mobile histories and heritages: twelve bronze zodiac heads, silk and bamboo creatures, worn life vests, pressed Pu-erh tea, thousands of broken antique teapot spouts, and an ancestral wooden temple from the Ming dynasty (1368–1644) used by a tea-trading family. Historically and politically, the exhibition engages Chinese stories from the third century BCE, empires in eighteenth-century Austria and China, the Second Opium War in the nineteenth century, the Chinese Cultural Revolution of the mid-twentieth century, and today’s global refugee crisis.

APA, Harvard, Vancouver, ISO, and other styles

22

Han (韓東育), Dongyu. "The Rise and Fall of the Hua-Yi System in East Asia." Journal of Chinese Humanities 5, no. 2 (July 6, 2020): 200–214. http://dx.doi.org/10.1163/23521341-12340080.

Full text

Abstract:

Abstract The Hua-Yi 華夷 system that spread in East Asia in the form of tribute relationships during the Ming dynasty [1368-1644] began as a system based on China’s perceived cultural superiority, but slowly evolved into a system centered on nationalism. Accordingly, the kinship networks embedded in the Hua-Yi system were also continually evolving, breaking down, and reforming in a cycle that repeated itself multiple times. Amid this process, ethnocentrism [zi minzu zhongxin zhuyi 自民族中心主義] and “interest centralism” [liyi zhongxin zhuyi 利益中心主義] played key roles in the formation and eventual dissolution of the Hua-Yi system.

APA, Harvard, Vancouver, ISO, and other styles

23

Delporte, Dominiek. "Precedents and the Dissolution of Marriage Agreements in Ming China (1368–1644). Insights from the “Classified Regulations of the Great Ming”, Book 13." Law and History Review 21, no. 2 (2003): 271–96. http://dx.doi.org/10.2307/3595093.

Full text

Abstract:

After a period of Mongolian rule during the Yüan Dynasty (1279–1368), the first Ming emperor, T'ai-tsu, tried to build a new empire on a solid footing. From the start, he paid a lot of attention to legislation as a means of guaranteeing stability in the empire. The emperor's concern for stability resulted in an imperial decree stipulating that the Ming Code, established and adapted under his supervision, had to remain unchanged for the remainder of the dynasty. As social and economic evolutions called for modifications in the Ming legislation, a way had to be found to introduce these changes. This article examines how a number of so-called “precedents,” relating to dissolution of marriage and engagement on the initiative of women and their natal families, were proposed and adopted during the mid-Ming period. By looking into the individual proposals, we will try to find the specific problems that threatened a consistent application and enforcement of these precedents.

APA, Harvard, Vancouver, ISO, and other styles

24

Dennis, Joseph. "The Role of Donations in Building Local School Book Collections in the Ming Dynasty." Ming Qing Yanjiu 24, no. 1 (May 15, 2020): 46–66. http://dx.doi.org/10.1163/24684791-12340042.

Full text

Abstract:

Abstract This article analyses patterns of book donations to local school libraries in the Ming (1368–1644), drawing on a data set made with LoGaRT, a Chinese text mining and processing software created by the Max Planck Institute for History of Science. Records of donated books and other records explaining donor motivations make it possible to show what types of people donated, and what books they selected. Donors gave books on a broad range of topics. Big data makes it possible to identify changes over time and space, and enhances our understanding of book circulation. This article builds on Timothy Brook’s work on Ming school libraries, in which he argued that they had a set of core books issued by the central government, but little else. I argue that donated books were also important for many library collections.

APA, Harvard, Vancouver, ISO, and other styles

25

Bello, David. "Milk, Game or Grain for a Manchurian Outpost." Inner Asia 19, no. 2 (October 18, 2017): 240–73. http://dx.doi.org/10.1163/22105018-12340090.

Full text

Abstract:

Abstract The long record of imperial China’s Inner Asian borderland relations is not simply multi-ethnic, but ‘multi-environmental’. Human dependencies on livestock, wild animals and cereal cultivars were the prerequisite environmental relations for borderland incorporation. This paper examines such dependencies during the Qing Dynasty’s (1644–1912) establishment of the Manchurian garrison of Hulun Buir near the Qing border with Russia. Garrison logistics proved challenging because provisioning involved several indigenous groups—Solon-Ewenki, Bargut and Dagur (Daur)—who did not uniformly subsist on livestock, game or grain, but instead exhibited several, sometimes overlapping, practices not always confined within a single ethnicity. Ensuing deliberations reveal official convictions, some of which can be traced back to the preceding Ming Dynasty (1368–1644), regarding the variable effects of these practices on the formation of Inner Asian military identities. Such issues were distinctive of Qing borderland dynamics that constructed ‘Chinese’ empire not only in more diverse human society, but also in more diverse ecological spheres.

APA, Harvard, Vancouver, ISO, and other styles

26

McMahon, Keith. "The Art of the Bedchamber and Jin Ping Mei." NAN Nü 21, no. 1 (June 18, 2019): 1–37. http://dx.doi.org/10.1163/15685268-00211p01.

Full text

Abstract:

Abstract The ‘art of the bedchamber’ texts occupy a key place in pre-modern Chinese sexual culture, sharing that place with an even larger body of texts of later origin, the sexually explicit novels and stories of the Ming (1368-1644) and Qing (1644-1911) dynasties, and Jin Ping Mei (The plum in the golden vase) in particular. The two genres – the texts of the bedchamber arts and Ming and Qing erotic fiction – have key commonalities, especially in the governing theme that not only must a man please a woman in sex, but that she is sexually formidable, and that he must be masterful in order to please her. Both genres center on the man’s relations with multiple women. But they differ because what appears as the art of sex in Ming and Qing fiction drastically reinvents the contents and spirit of the classic art of the bedchamber, which promotes sex as the harmonizing of yin and yang for the sake of nourishing health and longevity. Sex is measured and temperate, neither rushed nor violent. The art of sex in Ming and Qing fiction instead focuses on ways in which characters make themselves sexually powerful, usually by means of drugs and/or the use of special techniques, including those that absorb vital essences from their partners. Besides detailing these points, the article will analyze specific traces of the art of the bedchamber in Jin Ping Mei, such as the practices of kissing and absorbing saliva, the adoption of positions of intercourse, and the use of sexual devices, chemicals, and aphrodisiacs.

APA, Harvard, Vancouver, ISO, and other styles

27

Ownby, David. "A History for Falun Gong: Popular Religion and the Chinese State Since the Ming Dynasty." Nova Religio 6, no. 2 (April 1, 2003): 223–43. http://dx.doi.org/10.1525/nr.2003.6.2.223.

Full text

Abstract:

This article seeks to place Falun Gong - and the larger qigong movement from which it emerged - into the long-term context of the history of Chinese popular religion from the midMing (1368-1644) to the present. The argument developed is that Falun Gong and qigong are twentieth-century elaborations of a set of historical popular religious traditions generally labeled by scholars as "White Lotus Sectarianism." This article attempts both to look forward at the Falun Gong from a perspective informed by an understanding of its historical antecedents, and to look backward at the historical traditions on the basis of what we know about Falun Gong and qigong. The ultimate objective is to arrive at a recharacterization of a popular religious phenomenon which has been incompletely understood.

APA, Harvard, Vancouver, ISO, and other styles

28

Bang, Byungsun. "A Study on the Kraak Porcelain for Portugal and Spain Market during Ming Dynasty(1368-1644)." Art History Journal 54 (June 30, 2020): 217–41. http://dx.doi.org/10.24828/ahj.54.217.241.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Jin, Hui-Han. "The Emperors' New Gifts: Bestowing Sacrificial Necessities and Burial Essentials in Ming Dynasty (1368–1644) China." Ming Studies 2019, no. 79 (January 2, 2019): 2–20. http://dx.doi.org/10.1080/0147037x.2019.1551761.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Basham, Sarah. "The Reader’s Body in Seventeenth-Century Chinese Statecraft Texts." Nuncius 35, no. 3 (December 14, 2020): 561–605. http://dx.doi.org/10.1163/18253911-03503006.

Full text

Abstract:

Abstract Seventeenth-century Chinese compendia depicting martial arts and ritual dance belonged to the disciplines of “statecraft” and “concrete studies” popular among literati supporting the Ming-dynasty (1368–1644) government. This article explores moving bodies in two such texts held by the East Asian Library of Princeton University Library, Mao Yuanyi’s 茅元儀 (1594–1640) Treatise on Military Preparedness (Wu bei zhi 武備志, 1621) and Zhu Zaiyu’s 朱載堉 (1536–1611) Complete Work on Music (Yuelü quanshu 樂律全書, between 1596–1620). Drawing on historians of reading practices, this article argues that these books encode martial arts and dance as techniques of Ming statecraft. Explanatory text historicizes images of human bodies whose movement is evoked as pages are turned. This act of ordering depends on the technology of the foliated codex, which also allows the disruption of this order in later editions.

APA, Harvard, Vancouver, ISO, and other styles

31

Hanson, Marta E. "Northern Purgatives, Southern Restoratives: Ming Medical Regionalism." Asian Medicine 2, no. 2 (July 16, 2006): 115–70. http://dx.doi.org/10.1163/157342106780684657.

Full text

Abstract:

Physicians during the Ming dynasty (1368—1644) understood that the Chinese empire was geographically diverse. They observed that their patients were corporeally and physiologically heterogeneous. They interpreted this ecological and human diversity within the reunited Ming Empire according to both an ancient northwest-southeast axis and a new emphasis on north versus south. The geographic distinctions—northern and southern (nanbei 南北) as well as northwestern (xibei 西北) and southeastern (dongnan 東南)—similarly helped explain doctrinal and therapeutic divergences within the literate sector of Chinese medicine. They thought about ecological, climatic, and human variation within the framework of a uniquely Chinese northwest-southeast polarity with roots in Chinese mythology and the Inner Canon ef the Yellow Emperor. They also thought in terms of a north-em and southern split in medicine, which the Yuan scholar Dai Liang 戴良 (1317—1383) explicitly mentioned in his writings. The Ming physicians who discussed medical regionalism mostly asserted, however, the opposite; namely their own impartiality as medical authorities for all of China. Nevertheless, their essays on regionalism reveal considerable tensions, fissures, and conflicts in the literate sector of Ming medicine.

APA, Harvard, Vancouver, ISO, and other styles

32

KOHNO, M., K. YOSHIDA, K. MORITANI, M. NAITO, K. ENAMI, and H. MAEDA. "ELEMENTAL ANALYSIS OF ANCIENT CHINESE INK STICKS BY PIXE." International Journal of PIXE 05, no. 02n03 (January 1995): 133–44. http://dx.doi.org/10.1142/s0129083595000162.

Full text

Abstract:

Four ancient Chinese ink sticks were analyzed by PIXE. One sample is estimated to belong to the Ming Dynasty period(1368–1644). Three others including a red one belong to the Ching Dynasty period(1646–1912). Trace elements such as Si, P, S, Cl, K, Ca, Ti, Cr, Mn, Fe, Ni, Cu, Zn, As, Br, Sr, Pb were detected from black Chinese ink sticks. From red one, Si, S, Cl, Ca. Cr, Fe, Cu, Sr, Mo, Ba, Hg, Pb were detected. These trace elements show the materials or making processes of those sticks and every specimen has its own characteristics. At the same time, some pieces of Japanese paper and those stained with Chinese ink had been analyzed. These results show that the characteristics of ink upon paper can be determined by PIXE.

APA, Harvard, Vancouver, ISO, and other styles

33

Bussotti, Michela, and Han Qi. "Typography for a Modern World? The Ways of Chinese Movable Types." East Asian Science, Technology, and Medicine 40, no. 1 (June 25, 2014): 9–44. http://dx.doi.org/10.1163/26669323-04001003.

Full text

Abstract:

This article presents a brief history and poses questions about traditional Chinese movable type printing. This is a technology that developed in the pre-modern period and never underwent in the mechanization in the ways that Western movable type printing did. Nevertheless, even today, Chinese traditional movable types continue to be used in some places in China. The authors not only describe the chronology of but also analyse significant cultural, political, and social factors affecting the development traditional Chinese typography. The first part of this article discusses the movable type made of earthenware and of wood, which are described in various sources written by scholar-officials. In the case of movable type for the Tangut script, however, the main evidence come from chiefly religious imprints which provide information about material evidence as well as a few about printers, typesetters, etc. The second section describes the long hiatus from the Yuan until the second half of the fifteenth century in the utilization of metallic typography in the private circles in Wuxi in Jiangnan, whose publications still survive, and how during the last dynasty, the movable type production reflects some trends in book publishing in general, with the important engagement of some of the Manchu emperors. In the last section of the paper, the authors explain why although wooden types existed in the Kingdom of Xixia (1032-1227) and in the Yuan dynasty (1279-1368), it was only in the Ming (1368-1644) to Qing (1644-1911) periods that their use became more widespread in China. Wooden movable type played a key role in the printing of genealogies in various areas (e.g. Zhejiang, Anhui, Jiangsu, Hunan, and Fujian). That all also indicates that wood is the “material medium” of traditional Chinese printing, never mind if employed in blocks or types.

APA, Harvard, Vancouver, ISO, and other styles

34

Lucas, Patrick. "Local narrative and outsider imagination in a Chinese landscape." Focaal 2012, no. 64 (December 1, 2012): 69–83. http://dx.doi.org/10.3167/fcl.2012.640107.

Full text

Abstract:

In recent years, the culturally distinctive Tunpu, a people group in southwestern China, have been reimagined by outsiders, including media, tourist companies, scholars, and especially Han Chinese from other regions in a search for perceived lost roots of Chineseness. Building upon a Tunpu narrative of migration to the region during the Ming Dynasty (1368-1644) period, these outsiders imagine Tunpu sociocultural alienness to be representative of ancient unchanged Ming-period character. Thus romanticized, the Tunpu become an unspoiled reservoir where an authentic national Chinese essence can be rediscovered. Through a complex process of embodied engagement with the Tunpu landscape and its objects, however, it is a class of non-Tunpu settlement that becomes celebrated by these outside actors as ideal representation of Tunpu settlement and architecture. This total process fundamentally transforms Tunpu time and place. Yet, it also interacts intricately with local knowledge, and leads to complex local responses and reappropriations of new historical elements.

APA, Harvard, Vancouver, ISO, and other styles

35

Liou, Shyhnan, Letty Yan-Yee Kwan, and Chi-Yue Chiu. "Historical and Cultural Obstacles to Frame-Breaking Innovations in China." Management and Organization Review 12, no. 01 (March 2016): 35–39. http://dx.doi.org/10.1017/mor.2016.3.

Full text

Abstract:

China, which was once a world champion in invention, has failed to maintain its global leadership in innovation after the middle of the Ming Dynasty (1368–1644). Today, frame-breaking innovations are more likely to originate from European and North American countries than from China. In the perspective article (Augier, Guo, & Rowen, 2016), the authors attribute this phenomenon, which is often referred to as the Needham Puzzle, to three reasons: (1) the Chinese did not develop a scientific method like that in the West; (2) lack of educational diversity and structural inertia in China; and (3) lack of openness to the outside world. The authors also attribute the US's leadership in innovation to its culture of encouraging experimentation, tolerating failure and accepting deviance, and to its institutional support for decentralization of and competition in R&D and basic research. This commentary aims to enrich this insightful analysis. We focus on (1) the reasons for the demise of Chinese leadership in science and technology since the middle of the Ming dynasty, and (2) the historical and cultural obstacles to the development of frame-breaking innovations in modern China.

APA, Harvard, Vancouver, ISO, and other styles

36

Yang, Shaogang. "On the Historical Development of Confucianists’ Moral Ideas and Moral Education." ETHICS IN PROGRESS 4, no. 1 (February 1, 2013): 34–47. http://dx.doi.org/10.14746/eip.2013.1.3.

Full text

Abstract:

The Confucian ethics which is the main body of the Chinese traditional culture has established its “basic morality” or “mother morality” not only in China, but also in some of the Asian countries. It is formed in the long historical development of more than 2000 years. First of all, it had the contention of a hundred schools of thought in the Pre-Qin Dynasty, and the Confucianist thought with its own colors was formed at that time. When Dong Zhongshu made his suggestions that restrained all other schools but only respected Confucianism, the predominance of Confucianism over the political life had been defined in Chinese society. After the later generations’ cooperating thing of diverse nature with unity of opposites, it was developed into the idealist philosophy of the Song (960 -1279) and Ming (1368-1644). Dynasties, which combined Confucianism, Buddhism and Daoism. The critical development of the modern Chinese society to Confucianist thought made us scholars have a timely reflection on the Confucian ethics. The requirement of constructing a harmonious world in the present time made us further considerate the moral education with Confucianist ethics.

APA, Harvard, Vancouver, ISO, and other styles

37

Burton-Rose, Daniel. "The Literati-Official Victimization Narrative." Journal of Religion and Violence 6, no. 1 (2018): 106–26. http://dx.doi.org/10.5840/jrv201851452.

Full text

Abstract:

This article describes the Confucian cycle of apotheosis in which deceased sages and worthies served as a model for the living who in turn aspired to become paragons for future generations, thereby achieving a form of immortality. It explores the way in which victimhood was strategically employed to perpetuate power relations beneficial to local landowners through a case study of support over a hundred and fifty year period by a major familial lineage in the Yangzi delta region for one of the most prominent victims of factional violence in the late Ming dynasty (1368–1644): Donglin current member Zhou Shunchang (1584–1626). Influential patriarchs in the Peng familial lineage of Suzhou cultivated indignation in local society about the injustices suffered by righteous literati-officials such as Zhou Shunchang. The driving motivation of the Pengs’ memorialization of Zhou was to decry physical harm of literati-officials by state agents and to perpetuate the Donglin current program of governance centered on the counsel of literati-officials. In continuing Zhou’s memory through textual and ritual interventions, the Pengs put forward a vision of local autonomy while simultaneously aligning their own interests with those of the Manchu Qing (1644-1911) rulers.

APA, Harvard, Vancouver, ISO, and other styles

38

LI, YONG-SŎNG. "The Uighur Word Materials in a Manuscript of Huá-yí-yì-yǔ (華夷譯語) in the Library of Seoul National University (V) — 天文門 tianwenmen ‘the category of astronomy’ —." Journal of the Royal Asiatic Society 29, no. 2 (February 11, 2019): 257–318. http://dx.doi.org/10.1017/s1356186318000433.

Full text

Abstract:

AbstractThe Huá-yí-yì-yǔ is a general name for the various wordbooks between the Chinese language and its neighbouring languages compiled from the beginning of the Ming dynasty (1368–1644). It has broadly 4 different classes. In the wordbooks of the third class the words of each foreign language were transliterated only in Chinese characters and the letters of the language in question were not used. To this third class belongs the manuscript in the collection of the library of Seoul National University. Its seventh volume is for the Uighur language. It contains 19 categories. In this paper the first category of astronomy with 85 entries is treated.There are many scribal errors in these materials. Apart from the shortcomings of the Chinese characters, this may be the main reason why the Uighur word materials in the wordbooks of this class are not highly regarded.

APA, Harvard, Vancouver, ISO, and other styles

39

Cui, Jianxin, Hong Chang, Kaiyue Cheng, and George S. Burr. "Climate Change, Desertification, and Societal Responses along the Mu Us Desert Margin during the Ming Dynasty." Weather, Climate, and Society 9, no. 1 (December 29, 2016): 81–94. http://dx.doi.org/10.1175/wcas-d-16-0015.1.

Full text

Abstract:

Abstract Historical records for the Mu Us Desert margin during the Ming dynasty (1368–1644) and corresponding high-resolution climate proxy records have prompted studies on societal responses to climatic changes in this region. The Mu Us Desert margin is highly sensitive to changes in desertification and biological productivity controlled in part by Asian monsoon variations. Here the existing historical temperature and precipitation records are examined to understand spatiotemporal climate variations and to identify potential mechanisms that have driven desertification in the region over the past 500 years. The focus here is on three severe desertification events that occurred in 1529–46, the 1570s, and 1601–50. The relationships among temperature, precipitation, and desertification indicate that a cold/drought-prone climate drives the desertification process. During the Ming dynasty, this region was one of nine important military districts, where the frontier wall (the Great Wall) and other fortifications were constructed. To maintain the defense system, military officers made a valiant effort to decrease the influence of desertification. However, the human-waged war against nature was largely futile, and local rebellions in the stricken region were spawned by the inability of the government to cope with the severe environmental stresses associated with rapid desertification.

APA, Harvard, Vancouver, ISO, and other styles

40

Gong, Yuxuan, Chengquan Qiao, Xiang Yu, Jun Wang, and Decai Gong. "Study on the ancient putty from the site of the Ming Dynasty (1368–1644 CE) Baochuanchang Shipyard, Nanjing, China." Journal of Archaeological Science: Reports 23 (February 2019): 189–95. http://dx.doi.org/10.1016/j.jasrep.2018.10.018.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Harris, Lane J. "The “Arteries and Veins” of the Imperial Body: The Nature of the Relay and Post Station Systems in the Ming Dynasty, 1368–1644." Journal of Early Modern History 19, no. 4 (June 18, 2015): 287–310. http://dx.doi.org/10.1163/15700658-12342440.

Full text

Abstract:

The “arteries and veins” of the Ming Empire were the relay (驛 yi) and post station (急遞鋪 jidipu) systems, two networks that worked together to circulate people, information, and goods throughout the realm. The relay system was an infrastructure of stations, horses, carts, and other facilities provided at government expense for the transportation, accommodation, and provision of a select group of imperial officials, tribute-bearing foreign envoys, and messengers from other government offices on their journeys to the capital. The express post station network with its foot posts and mail handling procedures was the communications system of the Ming Empire. Together, the two systems helped the state consolidate control over the empire, allowed the emperor to manage his officials, supported the conduct of diplomatic relations, and facilitated the movement of people, goods, and information across the empire.

APA, Harvard, Vancouver, ISO, and other styles

42

Chen (陳尚勝), Shangsheng. "The Chinese Tributary System and Traditional International Order in East Asia during the Ming and Qing Dynasties from the Sixteenth to Nineteenth Century." Journal of Chinese Humanities 5, no. 2 (July 6, 2020): 171–99. http://dx.doi.org/10.1163/23521341-12340079.

Full text

Abstract:

Abstract Throughout the history of East Asia, various polities in modern-day Korea, Japan, and Vietnam accepted investitures bestowed by the Chinese royal court. Many of these states also established their own vassal structures based on this tributary system. In light of this, it would be more accurate to describe the traditional international order of East Asia as a system of investitures and tributes, an “investiture-tribute system.” The significance of this system is the royal court being revered by its tributaries, which acknowledge it as the superior power. Looking at the vassal relationship between the Ming [1368-1644] and Qing [1644-1911] courts and the states of Joseon 朝鮮, Ryukyu 琉球, and Vietnam under various names, it is clear that the tributary system was a basic mechanism that facilitated bilateral trade, cultural exchange, border control, and judicial cooperation. Moreover, when vassal states encountered threats to their national security, the Chinese government assisted them with diplomatic and military resources befitting its position as the imperial court. Yet, although the tributary system enabled a relationship in which the royal court enjoyed a position of superiority and its vassal states an inferior one, none of the vassal states formed an alliance that revolved around the Chinese empire. Hence, in the near-modern period, the system struggled to contend with both the great world powers that made use of the treaty system and the expansion of Japan in East Asia.

APA, Harvard, Vancouver, ISO, and other styles

43

Cheng, Lin, Meitian Li, Junling Wang, and Rongwu Li. "The study of ancient porcelain of Hutian kiln site from Five dynasty (902–979) to Ming dynasty (1368–1644) by INAA." Journal of Radioanalytical and Nuclear Chemistry 304, no. 2 (January 14, 2015): 817–22. http://dx.doi.org/10.1007/s10967-015-3926-7.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Ye, Yuan. "Vernacular Story in and as Archives: (Re)Making Xingshi yan Stories in Early Modern China and Korea." Journal of Korean Studies 24, no. 2 (October 1, 2019): 373–92. http://dx.doi.org/10.1215/07311613-7686640.

Full text

Abstract:

Abstract This article examines literary texts both as records transmitted through archives and as cultural sites recording preferred knowledge. It focuses on the late Ming-era (1368–1644) Chinese vernacular short story anthology Xingshi yan 型世言 (Exemplary Words for the World, ca. 1632)—the only extant copy preserved in the Kyujanggak Archives in South Korea—and its Chosŏn (1392–1910) rendition in the Korean alphabet, Hyŏngse ŏn, housed in the Jangseogak Archives. Xingshi yan, taking seriously the Chinese vernacular literature’s claim of being “unofficial history,” provides its own historical narrative of the Ming at the end of the dynasty when it was threatened by the Manchus. Recording the notable Ming figures and affairs, this anthology creates a literary archive furnishing materials for Ming history. In addition, this article points out the significance of the Kyujanggak Xingshi yan in solving the ambiguous textual origins of several Chinese vernacular story anthologies that were previously associated with the famous Second Amazement. Eventually, it traces the trajectory of how Xingshi yan was preserved in the Korean royal archives and appreciated by royal family members, and how its stories were rendered into the Korean alphabet for reasons of cultural and literary preference as well as to address the intended audience of Chosŏn. The making and remaking of Xingshi yan stories in both China and Korea, this article argues, illuminate the varied knowledge preferences and selections in the forming of the two cultures’ respective literary archives.

APA, Harvard, Vancouver, ISO, and other styles

45

Chang, Che-chia. "The Qing Imperial Academy of Medicine: Its Institutions and the Physicians Shaped by Them." East Asian Science, Technology, and Medicine 41, no. 1 (June 25, 2015): 63–92. http://dx.doi.org/10.1163/26669323-04101003.

Full text

Abstract:

This paper is intended to explain the changes in the activities of the Imperial Academy of Medicine during the Qing dynasty (1644-1911). By tracing its precedents and comparing their functions, I will explain its role during the Qing dynasty. Furthermore, the seemingly hidebound institutional codes in fact reveal interesting information about the dynamics of the Academy. Through examining the impacts of the regulations on personnel and their careers, we are able to explain the very different requirements of the Qing rulers for their medical service. Up until the Ming period (1368-1644) there was an institutional boundary between medical services for the palace and those for the state, even though they shared the same personnel. The Qing was the first dynasty in which even this unclear line disappeared. In this sense, the Qing Academy did not simply copy the tradition of its predecessors. Instead, the services for the emperor’s individual needs became more and more central to its mission. Thus, the common people’s rather critical perceptions of the bureau were largely true. In spite of its increased emphasis on serving the imperial household, the Qing Academy retained its connections with the government. As an alien regime, the Manchu court’s concern for the security of its rulers was much higher than during the previous dynasty. To meet the needs of the new regime, the device of the Qing Academy emphasized fostering elites rather than selecting them. Now the Academy not only provided medical education to the junior members as in earlier periods, but also shaped them in behavior. This affected both the organization of the Imperial Medical Academy, and the strategies of the physicians employed in it.

APA, Harvard, Vancouver, ISO, and other styles

46

Li, David C. S., Reijiro Aoyama, and Tak-sum Wong. "Silent conversation through Brushtalk (筆談): The use of Sinitic as a scripta franca in early modern East Asia." Global Chinese 6, no. 1 (April 28, 2020): 1–24. http://dx.doi.org/10.1515/glochi-2019-0027.

Full text

Abstract:

AbstractLiterary Sinitic (written Chinese, hereafter Sinitic) functioned as a ‘scripta franca’ in sinographic East Asia, which broadly comprises China, Japan, South Korea and North Korea, and Vietnam today. It was widely used by East Asian literati to facilitate cross-border communication interactively face-to-face. This lingua-cultural practice is generally known as bĭtán 筆談, literally ‘brushtalk’ or ‘brush conversation’. While brushtalk as a substitute for speech to conduct ‘silent conversation’ has been reported since the Sui dynasty (581–619), in this paper brushtalk data will be drawn from sources involving transcultural, cross-border communication from late Ming dynasty (1368–1644) until the 1900s. Brushtalk occurred in four recurrent contexts, comprising both interactional and transactional communication: official brushtalk (公務筆談), poetic brushtalk (詩文筆談), travelogue brushtalk (遊歷筆談), and drifting brushtalk (漂流筆談). For want of space, we will exemplify brushtalk using selected examples drawn from the first three contexts. The use of Sinitic as a ‘scripta franca’ seems to be sui generis and under-researched linguistically and sociolinguistically. More research is needed to unveil the script-specific characteristics of Sinitic in cross-border communication.

APA, Harvard, Vancouver, ISO, and other styles

47

Meulenbeld. "Vernacular “Fiction” and Celestial Script: A Daoist Manual for the Use of Water Margin." Religions 10, no. 9 (September 6, 2019): 518. http://dx.doi.org/10.3390/rel10090518.

Full text

Abstract:

This article maps out a sphere of ritual practice that recognizably serves as a framework for the famous Ming dynasty (1368–1644) vernacular narrative Water Margin (水滸傳 Shuihu zhuan). By establishing a set of primary referents that are ritual in nature, I question the habit of applying the modern category of “literary fiction” in a universalizing, secular way, marginalizing or metaphorizing religious elements. I argue that literary analysis can only be fruitful if it is done within the parameters of ritual. Although I tie the story’s ritual framework to specific Daoist procedures for imprisoning demonic spirits throughout the article, my initial focus is on a genre of revelatory writing known as “celestial script” (天書 tianshu). This type of script is given much attention at important moments in the story and it is simultaneously known from Daoist ritual texts. I show a firm link between Water Margin and the uses of “celestial script” by presenting a nineteenth century Daoist ordination manual that contains “celestial script” for each of Water Margin’s 108 heroic protagonists.

APA, Harvard, Vancouver, ISO, and other styles

48

Seviset, Somchai. "The Role of Chinese Art in Influencing Thai Traditional Cupboard Furniture Designs." Applied Mechanics and Materials 556-562 (May 2014): 6631–37. http://dx.doi.org/10.4028/www.scientific.net/amm.556-562.6631.

Full text

Abstract:

China has had her relations with Thailand for many centuries since the Sukhothai Period (A.D. 1250-1438) including trade contact, diplomatic relations set forth as per an abundance of documentary evidences, architectural works, and artistic object with significant artistic evidences of a long history of Thai-China relations. In Ayutthaya Period (A.D.1350-1767) which was corresponding to China’s Ming Dynasty (A.D. 1368-1644) there were Xi Yuan’s supporting written literature (A.D. 1565-1628). He was a Chinese historian who noted that China sent a large junk ship for trade to Ayutthaya fetching goods of silk, and chinaware from China for sale to Siam Court. Thai Traditional Cupboard Furniture in the past also had an interesting mix of Chinese art. Chinese artwork which appeared in the Thai Traditional Cupboard Furniture made from hardwood with surrounding decoration around it were created during the period of A.D. 18-19. From a number of Thai ancient cupboard furniture exhibited in the Phra Nakhon National Museum (the Largest National Museum in Bangkok Metropolis). This case study will explain the inspiration of Chinese art which the Thai craftsmen applied on the design to decorate the cupboard.

APA, Harvard, Vancouver, ISO, and other styles

49

Liu, Puning. "The Adoption of Neo-Confucianism in Discussing Legitimacy Dispute." Asian Culture and History 10, no. 1 (December 8, 2017): 43. http://dx.doi.org/10.5539/ach.v10n1p43.

Full text

Abstract:

Lipset (1960) denotes legitimacy as “the capacity of the system to engender and maintain the belief that the existing political institutions are the most appropriate ones for the society.” All political powers, including Chinese dynasties in history, needed legitimacy to ensure their governance. In general, Western thinkers who discuss political legitimacy could be identified into two groups (Habermas, 1979). The “empiricists”, likes Max Weber, studies legitimacy in an empirical method, focusing on the types, constitutions, functions, and evolutions of legitimacy. The second group consists of “normativists”, such as Plato and John Rawls, who tend to base legitimacy on various normative values such as justice or democracy. Pre-modern Chinese views on political legitimacy have the similar approaches like west. The first one pays attention to different empirical factors of legitimacy. For instance, the pre-Qin philosopher Zou Yan (305-240 BCE), and Western Han thinker Liu Xin (50 BCE-23 CE) view a dynasty’s legitimate by its adoption of rightful dynastic phase (Wang 2006). The Song Dynasty (960–1279) historian Ouyang Xiu (1007-1072) argues that the just position and the unification of China make a legitimate dynasty (Rao 1996). The second approach bases legitimacy on normative values. For example, Confucius (551-479 BCE) indicates that the rightfulness of a ruler relies on his properly practicing both “benevolence” (ren ), and “rites” (li ). Many present scholars give us their studies on the legitimacy in Chinese history. For instance, Rao Zong (1996) provides the general overviews of legitimacy in the Chinese tradition, with an extensive collection of relevant primary sources. Hou Deren (2009) introduces most relevant present-day Chinese studies on that issue. For English readers, general studies of traditional Chinese views on legitimacy can be found in the writings of Hok-lam Chan (1984) and Richard Davis (1983). Nevertheless, it is notable that the question of legitimacy became pressing from the 13th century onwards in China, when China was ruled by non-Chinese ruling houses, such as the Yuan Dynasty 元 (1272-1368) and Qing Dynasty (1889-1912). Scholars during that period showed a great interest in discussing the question of what makes a legitimate ruler of China. In general, these scholars approached that question in two ways; they introduced the prevailing Neo-Confucianism to define the virtuous rule as the principal value of legitimacy (Bol, 2009), or they defined a Chinese ruled dynasty as legitimate. To reveal these scholars’ distinct views on legitimacy, this paper investigates two of them, the Yuan literatus Yang Weizhen (1296-1370) and the Ming (1368-1644) scholar-official Fang Xiaoru (1357-1402). For English readers, only Richard Davis (1983) gives a brief introduction on Yang Weizhen’s views on legitimacy. Few studies focus on Fang Xiaoru’s relevant views. Following the text analysis way, this article proves that Yang Weizhen and Fang Xiaoru acted as two representatives of scholars in the late imperial China. Both of them adopted Neo-Confucianism to discuss legitimacy, viewing the discussion of legitimacy as a moral evaluation of the dynasty and monarch. They also shared the idea that Chinese ruled dynasty should be viewed as legitimate.

APA, Harvard, Vancouver, ISO, and other styles

50

Brook, Timothy. "The Cambridge History of China, Volume 7: The Ming Dynasty, 1368-1644, Part 1, edited by Frederick W. Mote and Denis TwitchettThe Cambridge History of China, Volume 7: The Ming Dynasty, 1368-1644, Part 1, edited by Frederick W. Mote and Denis Twitchett. New York, Cambridge University Press, 1988. xxv, 976 pp. $145.00 U.S." Canadian Journal of History 24, no. 2 (August 1989): 242–43. http://dx.doi.org/10.3138/cjh.24.2.242.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic '1368-1644 (Dynastie des Ming)'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles