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Relevant bibliographies by topics / Chinese Emperors

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Academic literature on the topic 'Chinese Emperors'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Chinese Emperors"

1

Tang, Kwok-leong. "Reporting to the Sage: Military Monuments in the Imperial Academy in Qing China." Journal of Chinese Military History 7, no. 1 (May 4, 2018): 1–36. http://dx.doi.org/10.1163/22127453-12341322.

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AbstractThis article presents a study of a unique kind of commemorative stele erected by Qing emperors in the Imperial Academy—the symbol of Confucian culture and civilian education—and also replicated in schools across China. Before the Qing dynasty (1644-1911), Chinese rulers did not install military monuments at the academy. In this article, I argue that the Qing emperors erected war monuments in the Imperial Academy to justify and commemorate their wars of conquest. As the emperors required the stelae to be replicated at some of the local schools across China, they became widely accessible to the public. However, the Qing emperors, particularly the Qianlong emperor, were concerned that the stelae could become symbols of abusive warfare, thereby undermining their claims to rule in accordance with Confucian ideals. For this reason, they carefully selected the campaigns to commemorate and ensured that inscriptions on the stelae explained that they had no choice but to embark on war in these instances.

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Zhao, Hai-Lu, Xun Zhu, and Yi Sui. "THE SHORT-LIVED CHINESE EMPERORS." Journal of the American Geriatrics Society 54, no. 8 (August 2006): 1295–96. http://dx.doi.org/10.1111/j.1532-5415.2006.00821.x.

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Chin-Hsiung, Hsü, and James C. H. Hsu. "21. An Epigraphic Interpretation of Historical Stages in Ancient Chinese History." Early China 9, S1 (1986): 48–50. http://dx.doi.org/10.1017/s0362502800003084.

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ABSTRACTSince the end of the Warring States period (221 B.C.), the traditional history of China has always been said to have begun with the “Three August Sovereigns” and the “Five Emperors.” The stages in Chinese civilization were thus personified and ancient society was conceived of as having been ruled by an uninterrupted line of emperors. This early period of Chinese history may be divided into three periods, each of which may be typified by one oracle-graph.The first period is the era of the legendary personages. This is before the period of the Yellow Emperor and may be represented by the oracle-bone graph for “sage.” The second period is the era of the emperors who created social institutions, an era which may be represented by the oracle-bone graph for “jade pendant.” The final period is the era of authentic dynastic history, covering the Hsia, Shang, and Chou dynasties. This period may be represented by the oracle-bone graph for “king.”The oracle-bone character for “sage” is a pictograph of a man with extremely keen hearing. This implies exceptional physical or mental capabilities which would enable that person to bring great benefits to the community. This period of the sage saw the invention and development of a series of technological skills and tools which improved the standard of living of the community, but the stage had still not been reached when the social system necessary for political organization could come into being; that is to say, society had not yet reached the stage of true civilization.

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Hecker, Felicia J. "A Fifteenth-Century Chinese Diplomat in Herat." Journal of the Royal Asiatic Society 3, no. 1 (April 1993): 85–98. http://dx.doi.org/10.1017/s1356186300003692.

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In 1405 Sino–Iranian relations hit a nadir. Tīmūr (1336?–1405), never one to bother with the niceties of diplomacy, had detained and executed Chinese ambassadors sent to his court by the Ming emperors Hung-wu (r. 1368–98) and Yung-lo (r. 1403–24) in 1395, 1402 and 1403, had amused himself by regularly insulting Emperor Hung-wu, publicly calling him the “Pig Emperor”, and had finally decided to invade China to claim it for himself and Islam. Fortunately, for all concerned, Tīmūr drank himself into a stupor on the night of 18 February 1405 and expired at his base camp at Utrār where his troops were assembling for their march to China. The Chinese campaign was immediately abandoned as succession suddenly became a more pressing matter. It would continue to occupy Timurid energies until 1411 when Tīmūr's fourth son, Shāhrukh (1377–1447) gained control of the empire.

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Song, ChaeEun. "Study on the Acceptance Pattern of BaiLiang style in Early Chosŏn." Daedong Hanmun Association 76 (September 30, 2023): 161–84. http://dx.doi.org/10.21794/ddhm.2023.76.161.

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This article analyzes the concept of the BaiLiang style, a literary style derived from a literary genre called BaiLiang poem, known as the origin of the heptasyllabic and stanzaic poem, while examining how it was accepted and developed in Korea. The BaiLiang poem is a stanzaic poem collaboratively written by the Wu Emperor of the Han Dynasty and his twenty-five subjects. After that, poets began to produce heptasyllabic poems, leading to the formation of the genre, BaiLiang style. It stands to reason that not only Chinese authors but also Korean literati wrote and enjoyed the BaiLiang style. Since Choi Chi-won composed the <智證和尙碑銘>, several Korean writers during the Koryŏ and Chosŏn Dynasties produced poems with the BaiLiang style. In China, the stanzaic poems were continuously produced collaboratively by Emperors and their subjects from the time of the Wu Emperor's reign to the Qing dynasty. On the contrary, the BaiLiang style by individual poets was more significant in Korean literature.

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Wang, Cheng-hua. "One Painting, Two Emperors, and Their Cultural Agendas." Archives of Asian Art 70, no. 1 (April 1, 2020): 85–117. http://dx.doi.org/10.1215/00666637-8124988.

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Abstract This research focuses on one of the most famous paintings made at the court of the Qing dynasty (1644–1911)—Qingming shanghe (Up the River during Qingming). Commissioned by the Yongzheng emperor (r. 1723–1735) and completed in the second year of the Qianlong emperor's reign (1736–1795), the painting is a rare example of Qing court art that reveals how Qianlong furthered his father's artistic vision while formulating his own in the first fifteen years of his long tenure as ruler. This vision involved how to reinterpret and reinvent the Chinese painting tradition through time-honored themes. The article is divided into four sections. In the first, it brings attention to the salient and crucial but long neglected stylistic features of the painting—those that emphasize theatricality and spectatorship. These interconnected features link and characterize the paintings commissioned by Yongzheng. The second section shifts to discuss the emerging cultural agenda of Yongzheng as seen through the manner in which court art references the Chinese painting tradition. The most remarkable act regards the reinterpretation of old painting themes that include Qingming shanghe and Baijun tu (One Hundred Horses). The third section analyzes how the paratextual elements of Qingming shanghe, especially Qianlong's poem and inscription, inform us of the emperor's views about the production mechanism of court painting and the political meaning of this work. The last section, based on Qianlong's understanding of the painting, highlights the emperor's cultural agenda associated with the idea of yuanben, which pointed to new versions of old themes made by his painting academy.

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Szonyi, Michael. "National Gods and Local Contexts: Distinguishing the Five Emperors and the Five Manifestations in Late Imperial China." Montréal 1995 6, no. 1 (February 9, 2006): 59–79. http://dx.doi.org/10.7202/031088ar.

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Abstract Many scholars of late imperial China have argued that the imperial state's sanctioning of certain cults was an important factor in the standardization of Chinese culture. This paper is a case study of the Five Emperors, a local cult which was not only not sanctioned, but actively suppressed by state officials. In response, worshippers of thecult concealed their deities behind the Five Manifestations, a cult which was state sanctioned. But the cult retained distinctive rituals, iconography, and representations in local popular culture. The conflation of the Five Emperors with other trans-local cultures demonstrates that the standardization of Chinese culture was often only illusory, concealing enduring local distinctiveness.

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Moskalev, Petr E. "On the history of Chinese-Siamese relations in the 13th - the first half of the 15th centuries." South East Asia: Actual problems of Development 1, no. 1(50) (2021): 262–70. http://dx.doi.org/10.31696/2072-8271-2021-1-1-50-262-270.

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The article is dedicated to providing a description of the development of Chinese-Siamese relations: diplomatic, economic and cultural during the 13th – first half of the 15th centuries. The specific conditions of both the official relations between the Chinese emperors and the Siamese kings and of the private liaisons between the two peoples are analyzed.

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Moyer, Jessica Dvorak. "The Textual Architecture of Empire in Two Early Qing Anthologies." Journal of Chinese Literature and Culture 8, no. 2 (November 1, 2021): 371–98. http://dx.doi.org/10.1215/23290048-9299684.

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Abstract During the first half century of the Qing dynasty, Manchu emperors commissioned massive publication projects on the Chinese classics. In early Qing interpretations of classics on the family, negotiations between Manchu and Han family and gender norms furthered the empire-building project. This article compares the spatial form of the Yuding Nei ze yanyi 御定内則衍義 (1656), an expansion of the “Inner Standards” chapter of the Classic of Rites commissioned by the Shunzhi emperor, to that of the Yuding Xiao jing yanyi 御定孝經衍義 (1682), an expansion of the Classic of Filial Piety commissioned by the Kangxi emperor. These works are textual spaces where the cultural and political negotiations of the early Qing empire play out; they use spatial strategies of juxtaposition and hierarchy to balance different messages for different constituencies, creating textual models of empire.

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Wang, Y. "Portraits of Chinese Emperors in the Works of G. Castiglione." Университетский научный журнал, no. 57 (2020): 148–57. http://dx.doi.org/10.25807/pbh.22225064.2020.57.148.157.

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Dissertations / Theses on the topic "Chinese Emperors"

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朱穎思 and Wing-Sze Chu. "The development of the concept and theory of heaven-and-man among emperors and scholar-officials in the Northern Song Dynasty." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31225901.

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Yau, Emily. "The Importance of Rising ‘Non-Resistance’ to China's Biopolitically Strategic One Child Policy: Culturally Productive Discourses of ‘Little Emperors’ and ‘Rural Others’." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/scripps_theses/255.

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Thirty years after its initial implementation, China’s one child per family policy has been undeniably successful statistically speaking. Over 400 million births can be estimated to have been prevented, and the birth rate per family has lowered from 2.47 in 1979 at its implementation, to 1.6 most recently in 2010. These numbers cannot be ignored. However, attributing this success to the policy restrictions alone would be viewing it outside of the context of a thirty year evolution of substantial social, political, cultural, and economic changes which have completely changed the face of China. This paper examines the far reaching effects of the one child policy as it is informed by Foucauldian post structuralist theory which defines power as productive, and re conceptualizes the policy as that which is a crucial manifestation of rising biopolitically strategic forms of governmentality which enhance nations through the subjugation, enhancement and creation of the bodies of their subjects. Critical to China’s case is rising ‘non-resistant’ behaviors and attitudes which not only comply with, but actively agree with the one child policy limitations once considered abhorrent. This paper complicates the logic behind the rise of these ‘non-resistant’ attitudes, by suggesting that they are evidence to the fact that this ‘modern’ Chinese subject is the productive outcome of several discourses which proliferated in the last thirty years during the juxtaposed implementation of both economic reforms and family planning limitations. This paper chronicles two of the productive discourses involved in the making of this newly emergent ‘modern’ Chinese subject: the culturally productive discourse involved in the care and feeding of ‘little emperors‘ and the socially exclusive discourse with paints the rural population as internal ‘rural others’.

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Remmelink, Willem Gerrit Jan. "Emperor Pakubuwana II, Priyayi & company and the Chinese War /." Leiden : W.G.J. Remmelink, 1990. http://catalogue.bnf.fr/ark:/12148/cb354862639.

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Choi, Siu-man Angela, and 蔡筱雯. "The Yongzheng emperor revisited: the Confucian and legalist elements in his policies, 1723-35." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31228203.

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Tingle, Joseph Edwin. "The emperor's music : the creation of a poetic tradition from the Han dynasty music bureau." HKBU Institutional Repository, 2012. https://repository.hkbu.edu.hk/etd_ra/1443.

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Stevenson, Caroline Moira. "Lord Amherst's Embassy to the Jiaqing Emperor, 1816." Phd thesis, Canberra, ACT : The Australian National University, 2018. http://hdl.handle.net/1885/143193.

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The Amherst Embassy to the Qing court in 1816 remains little researched in comparison with the earlier Macartney Embassy (1792-94). This dissertation offers the first comprehensive account of the Embassy and reassesses its importance for Anglo-Chinese relations in the period before the First Opium War of 1839-42. It addresses why the British thought the Amherst Embassy would succeed where the Macartney Embassy had failed and how the latter’s legacy led the British to misjudge the response of the Jiaqing court. Largely ignored primary sources, in addition to the East India Company records, have provided important new insights into British motivations for dispatching the Embassy and for assessing Amherst’s role as the leader of the mission. The popular view that Amherst was indecisive and overly influenced by the Second Commissioner, George Staunton, in refusing to kotow before the Jiaqing emperor thereby consigning the Embassy to its premature dismissal, is rejected. Amherst emerges as an effective leader whose options were constrained by earlier flawed assumptions about British standing in China, ambiguous and conflicting instructions and an uncompromising Qing court determined to reinforce the protocols of the tributary system. The intense diplomatic encounter endured by the Amherst Embassy is examined within a traditional historical approach of causes, responses and outcomes although aspects of the resulting cultural clash lend themselves to an anthropological and sensory analysis. A revised British assessment of China arose from the diplomatic ashes of the Embassy’s failure. Views of the Qing emperor changed from a civil and enlightened despot to a degenerate potentate ruling over a decaying empire whose arrogance and ignorance rendered futile any further British diplomatic overtures. It was already apparent to some officials that force might be required in future to achieve British aims in China.

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Ellis, David. "An analysis of the seventeenth-century Chinese vernacular novel Sui Yangdi Yanshi (The Sensational History of Sui Emperor Yang)." Thesis, University of Edinburgh, 2000. http://hdl.handle.net/1842/22187.

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Sui Yangdi Yanshi (The Sensational History of Sui Emperor Yang) is a historical novel published in China in 1631. It portrays, in sometimes graphic detail, the rise and decline of Emperor Yang (reigned 605 - 613) whose obsession with massive construction projects and pursuit of sensual pleasure resulted in the collapse of the dynasty. The novel sank into relative obscurity upon the accession of the more conservative Qing dynasty (1644 - 1911). The major reason for the decline of the novel may be attributed to its inclusion in a later novel, Sui Tang Yanyi (Romance of the Sui and Tang Dynasties) which diluted the more graphic elements of the earlier work and embraced a more conservative social vision. This thesis utilises a critical methodology based on aspects of the work of the Russian critic Mikhail Bakhtin - specifically the concepts of genre, polyphony and intertextuality - to argue that the emerging vernacular novel form in seventeenth-century China is an open-ended and complex form which is capable of accommodating a variety of discourses, and which provides an environment in which a multiplicity of views are revalorised. It is argued that the novel form was regarded by intellectuals of the period as the best means of conveying human truth within the context of historicity and was a superior vehicle for the expression of the human condition than more institutionalised forms such as the Standard Imperial Histories. The thesis demonstrates that vernacular fiction displays an awareness of its fictionality and analyses the relationship between the narrative body and appended critical commentary. The final chapter utilises the concept of intertextuality to argue that creative understanding of vernacular fiction allows the reader to extend the range of meaning and exploit the latent potential of the vernacular novel form.

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Chicharro, Gladys. "Le "fardeau" des "petits empereurs" : former et façonner une génération d’enfants uniques dans un contexte de modernité en Chine." Paris 10, 2006. http://www.theses.fr/2006PA100173.

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En lançant la politique de l’enfant unique (1979) simultanément aux grandes réformes économiques (1978), le gouvernement chinois entendait accélérer la modernisation du pays. Bien qu’il se réclame toujours du marxisme, le «socialisme de marché» est désormais prôné. La population est encouragée à s’enrichir et le pays se trouve de plus en plus intégré dans les processus de la mondialisation. À partir d’une étude de terrain menée dans la ville nouvelle de Langfang (province du Hebei), site d’une modernité utopique, je m’interroge sur le façonnement de la génération des enfants uniques née dans ce contexte radicalement nouveau. Alors que les structures de parenté sont complètement bouleversées, que transmettent les familles ? Qu'en dire au regard de l’éducation scolaire qui met directement en application les volontés gouvernementales ? Qui sont les nouveaux sujets chinois, «petits empereurs» d’un pays communiste qui pratique le libéralisme économique ? Force est de constater que les enfants uniques se réapproprient et transforment aussi ce qu’ils reçoivent pour créer une nouvelle culture
At the time of great economic reforms, Chinese government was trying to accelerate the modernization of the country by launching the policy of the unique child. Despite the state still claims for Marxism, the “socialist market economy” is now promoted. The population is encouraged to “get rich”, and the country is everyday more enrolled in the globalization process. From a field research based in the new city of Langfang (Hebei province), place of a utopian modernity, I question the formation of the unique child generation, born in this radically new context. While the kinship structures are dramatically overturned, what do the families transmit to their children? What can we say about education at school which directly applies government guideline? Who are the new Chinese, “little emperors” of a communist country with a capitalist economy system? We must also consider that those unique children appropriate and transform what they receive in order to create a new culture

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Didier, Michel. "Chen Cheng (1365-1457), ambassadeur des premiers empereurs Ming." Paris, INALCO, 2004. http://www.theses.fr/2004INAL0018.

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Chen Cheng (1365-1457) fut diplômé jinshi en 1394, sous Hongwu (r. 1368-1398), le premier empereur des Ming. Affecté au Bureau des envoyés, il se rendit en Annam en 1397. Un échange de sept missives subsiste de cette rencontre qui devait régler un litige de frontière mais se changea vite en une controverse doctrinale sur la validité des Classiques confucéens. Sous Yongle (r. 1430-1424), la Chine connut un temps d'ouverture sur le monde non sinisé et Chen Cheng, bien que moins en vue que Zheng He et ses flottes au long cours, obtint une certaine notoriété parmi ses pairs grâce à la relation qu'il rapporta d'une ambassade auprès de Shahrukh (1414-1415), lequel, fils de Tamerlan, était établi en sa capitale d'Hérat. Le "Mémoire sur les royaumes indigènes des terres d'Occident" est accompagné d'un "Journal de voyage dans les terres d'Occident" mentionnant l'itinéraire suivi en 1414 de l'actuelle Xi'an jusqu'à Hérat. Une suite de "Poèmes de route" constitue un contrepoint de ces deux compositions officielles. Après une partie liminaire présentant le cadre historique des années de formation et de carrière de Chen Cheng (1365-1425), la partie 1 rassemble une somme d'éléments biographiques et philologiques regroupés sous trois aspects : l'homme et sa carrière, le voyageur, l'auteur et ses écrits. Les parties 2 et 3 contiennent les traductions commentées des textes cités. Chen Cheng transparaît dans ses écrits, ses acquis culturels surtout, références d'appréciation du monde non chinois. L'introduction générale situe cette recherche à la suite des travaux existants ; la conclusion générale, en forme d'essai, tente d'établir le rapport de l'élite lettrée au texte annalistique
Graduated as a Jinshi in 1394, during Hongwu's reign (1368-1398), the founder of the Ming dynasty, Chen Cheng (1365-1457) was appointed to the Bureau of Envoys and sent to Annam in 1397. Seven letters written by the Annam rulers and Chen Cheng are remaining from that embassy. A boundary conflict should be solved first but soon it turned into a controversy in concern of Confucian Classics. Under Yongle rule (r. 1403-1424), China enlarged its relationship on the Non-Chinese world. Even not as famous as Zheng He Admiral and his long haul fleets, Chen Cheng was recognized by his peers after his report from an embassy to the son of Tamerlan, Shahrukh in his capital of Herat. The 'Record of Indigenous Kingdoms in Western Lands' is paired by the 'Diary of a Journey in Western Lands' plotting the way followed from modern Xi'an to Herat, in 1414. A collection of 'Journey Poems' comes as a counterpoint of these official writings. Following a preliminary part introducing to the historical background of the education achievement and career periods of Chen Cheng (1365-1425), biographical and philological materials are summarized in a part 1, viewing in turn the man and his career, the traveller the author and his writings. In parts 2 and 3 are included the French translations and commentaries of the above mentioned texts. Chen Cheng appears through his writings, mainly his cultural acquirements he is referring to, when describing Central Asia. A general introduction sets that dissertation thesis with regard to the relevant studies. The general conclusion is a short essay highlighting the relationship of the scholar elite to the Chinese historical records

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Alabdulrahman, Hikmat. "Les récits européens sur la Cour impériale des Qing 1696-1865." Paris 8, 2011. http://www.theses.fr/2011PA083308.

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Depuis longtemps, la Chine a pris une place très importante aux yeux des Européens. Ceux-ci ont considéré, dans leurs travaux, la Chine comme un phénomène exceptionnel. Le choix de ce sujet permit d’explorer certains récits occidentaux parlant de plusieurs aspects concernant la Cour de l’Empereur chinois. Cette recherche traite les récits des Européens sur la Cour impériale de la dynastie des Qing de 1696 à 1865. Elle se base sur quinze récits rapportés en Europe par des Européens ayant visité ou vécu en Chine. Ces récits ont été décrits par des missionnaires jésuites, des ambassadeurs et des marchands. Le rôle de ces différentes descriptions est considérable. Elles nous donnent des informations de nombreux aspects de la vie dans la Cour de l’Empereur chinois. La plupart de mes recherches ont été effectuées à la Bibliothèque Municipale de Dijon, et la Bibliothèque municipale de Lyon. Mise à part l’introduction et la conclusion, ce travail se divise en trois grandes parties, et chaque partie se compose de différents chapitres. La première partie de cette recherche expose la présence des Européens en Chine : voyageurs, missionnaires et ambassadeurs européens. Cette partie explique aussi les causes de cette présence dans l’Empire du milieu et la question de la guerre de l’opium. La deuxième partie de cet ouvrage est consacrée à l’Empereur : son pouvoir, les aspects significatifs de son autorité et sa vie quotidienne. La dernière partie traite les différentes descriptions concernant l’Empereur dans la Cour. Les trois chapitres qui constituent cette partie sont l’entourage administratif, le pouvoir militaire et les proches du Fils du Ciel
For a long time, China has taken a very important place in the eyes of Europeans. Those considered China, in their work, as a unique phenomenon. The choice of this subject allowed us to explore some western writings talking about some aspects of the Court of the Chinese Emperor. This research discusses the narrations of Europeans on the imperial court of the Qing dynasty from 1696 to 1865. It is based on fifteen stories reported in Europe by Europeans who had visited or lived in China. The texts were written by Jesuit missionaries, ambassadors and merchants. The role of these different descriptions is significant. They provide information on certain aspects of life in the court of the Chinese Emperor. Most of my research has been conducted at the Municipal Library of Dijon, and the Municipal Library of Lyon. Except of the introduction and the conclusion, this work is divided into three parts and each part consists of various chapters. The first part of this research refers to the presence of Europeans in China: travelers, missionaries and European ambassadors. This section also explains the cause of this presence Westerners in the Middle Kingdom and the question of the opium war. The second part of this work is dedicated to the Emperor’s power, the significant aspects of his authority and his daily life. The last part deals with the different descriptions of the Emperor in the Court. The three Chapters of this part are the administrative entourage the military force and the relatives of the Son of Heaven

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Books on the topic "Chinese Emperors"

1

Gu, Mu. The mysteries of Chinese ancient emperors. Taiwan: Shi Ye, 2004.

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Till, Barry. Chinese jade: Stone for the emperors. Victoria, B.C: Art Gallery of Greater Victoria, 1986.

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Lévi, Jean, and Jean Lévi. The Chinese emperor. New York: Vintage Books, 1989.

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Lévi, Jean. The Chinese emperor. London: Viking, 1988.

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Lévi, Jean. The Chinese emperor. San Diego: Harcourt Brace Jovanovich, 1987.

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Zhang, Song Nan. Five heavenly emperors: Chinese myths of creation. Toronto, Ontario: Tundra Books, 2002.

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Pao-chün, Luan, and Tang Bowen, eds. Tales about Chinese emperors: Their wild and wise ways. Hong Kong: Hai Feng Publishing Co., 1994.

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Ming jian wen hua bian ji bu., ed. Huang di da zhuan: Biographies of the Chinese emperors. Taibei Xian Xindian Shi: Ren lei zhi ku gu fen you xian gong si, 2006.

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V, Haley Usha C., and Tan Chin Tiong, eds. New Asian emperors: The business strategies of the overseas Chinese. Singapore: John Wiley & Sons (Asia), 2009.

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Cheng, Qinhua. Sons of heaven: Stories of Chinese emperors through the ages. Beijing: Foreign Languages Press, 2000.

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Book chapters on the topic "Chinese Emperors"

1

Chang, Ping-Ying. "Emperors and the He Brothers." In The Chinese Astronomical Bureau, 1620–1850, 99–125. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003008255-5.

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Li, Xueqin. "The Historical Genealogy of Emperors Yan and Huang." In Origins of Ancient Chinese Civilization, 73–77. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-3504-4_6.

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Tian, Zhaoyuan, Shuxian Ye, and Hang Qian. "Emperors Yan and Huang, Our Ancestors: Chinese Ancestor Myths." In Myths of the Creation of Chinese, 75–103. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-5928-0_4.

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Moulin, Pierre. "Discreet Signaling: From the Chinese Emperors to the Internet." In Multimedia Content Representation, Classification and Security, 42. Berlin, Heidelberg: Springer Berlin Heidelberg, 2006. http://dx.doi.org/10.1007/11848035_7.

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Xiao, Huanyi, Fugui Xing, Miaorong Fan, Hua Li, and Tingshao Zhu. "Predicting Personalities of Ancient Chinese Emperors Based on Relational Knowledge Transfer Model." In Human Centered Computing, 73–81. Cham: Springer Nature Switzerland, 2022. http://dx.doi.org/10.1007/978-3-031-23741-6_7.

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Tung, Robert. "Hai Jui Scolds the Emperor." In Proscribed Chinese Writing, 106–17. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003170099-14.

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Blofeld, John. "The Emperor Hui Tsung's Treatise on Tea." In The Chinese Art of Tea, 26–32. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003130871-2.

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Boyanton, Stephen. "The canonicity of the Yellow Emperor's Inner Classic." In Routledge Handbook of Chinese Medicine, 120–32. London: Routledge, 2022. http://dx.doi.org/10.4324/9780203740262-9.

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Leibold, James. "From the Yellow Emperor to Peking Man: The Nationalists and the Construction of Zhonghua minzu." In Reconfiguring Chinese Nationalism, 113–45. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1007/978-1-137-09884-9_5.

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Zhao, Wenke, and Bangbing Wang. "Archaeological Geophysics in China – A Historical Perspective." In One World Archaeology, 93–107. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-57900-4_4.

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AbstractGeophysical methods can efficiently identify and map archaeological features or changes in the matrix of a site. They have been extensively used in Chinese archaeological prospection since the survey for the Mausoleum of the Emperor Wanli of Ming Dynasty in mid-1950s. The evolution of archaeo-geophysics in China is closely linked to advances in emerging geophysical technology, the needs of non-destructive detection from the archaeological community and Chinese fast-growing economy. Throughout the past 70 years, researchers and practitioners witnessed the rapid development of geophysics in the field of Chinese Archaeology. In this chapter, we introduce some key archaeo-geophysical events, for example, a multi-geophysical project was performed by China Geological Survey (CGS), to evaluate the applicability and the effectiveness for archaeological characterisation at the Mausoleum of Qinshihuang, i.e. the first Emperor of the Qin Dynasty, during 2002 and 2003, the scale of which has been the largest in Chinese archaeo-geophysics so far. Besides, we divide these events into four periods, i.e. embryonic stage (1950s–1980), initial stage (1980–2000), development stage (2000–2010), and internationalisation stage (2010–present). Moreover, we also provide some significant case studies, namely ancient city sites and ancillary building remains, ancient tombs, cultural heritage protection, urban underground remains, and underwater archaeology. In a word, the development has paved the way to regular use of geophysical methods in almost all types of potential archaeological interests in China.

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Conference papers on the topic "Chinese Emperors"

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Samoylov, Nikolay, and Dmitrii Maiatskii. "PETER THE GREAT IN CHINESE JOURNALS OF THE 19TH AND EARLY 20TH CENTURIES." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.32.

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This paper examines a problem of reconstructing the image of the Russian emperor Peter the Great in works of Chinese publicists, published during the late Qing period. The issue is poorly studied in Russian sinology. The history of the spread of information about Peter the Great in the Qing Empire is considered. The main printed editions containing such information are found out, the features of its content are analyzed. The general specificity of the perception of the historical figure of Peter the Great by the Chinese in the 19th — early 20th centuries is established. The reason for the popularity of Peter the Great is explained. The study is relevant due to the growth of scientific interest to the problems of intercultural communication both in history and in the context of the process of globalization.

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Xia, Changchang, Diandian Liu, Zhenyi Kong, Huarong Xie, Shuichi Hokoi, and Yonghui Li. "Correlation analysis between hygrothermal environment and mural diseases distribution in a Chinese emperor tomb." In IV INTERNATIONAL SCIENTIFIC FORUM ON COMPUTER AND ENERGY SCIENCES (WFCES II 2022). AIP Publishing, 2023. http://dx.doi.org/10.1063/5.0172649.

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Juan, Wang. "A Review of the Current Research on the Translation of Emperor Internal Chinese Medicine." In Proceedings of the 5th International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icelaic-18.2018.111.

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Chiu, Shu-Ping, Li-Wen Chuang, and Jun He. "Investigation into Aesthetic Orientation and Aesthetic Presentation Technique of Emperor Qin's Terra Cotta Warriors of Chinese Civilization." In 2018 IEEE International Conference on Consumer Electronics-Taiwan (ICCE-TW). IEEE, 2018. http://dx.doi.org/10.1109/icce-china.2018.8448913.

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Ni, Yushang. "Analysis of the Fusion and Collision of Chinese and Western Music and Culture from the Film Score of “The Last Emperor”." In 2nd International Conference on Language, Art and Cultural Exchange (ICLACE 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210609.115.

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Storozhuk, Alexander. "BAI JUYI AND ORIGINS OF THE NEW YUEFU." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.07.

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The first poetic cycle of 50 New Yuefu was written by Bo Juyi (白居易, 772–846) in 809 after the works of by his friend Li Shen (李紳, 772–846). Bo Juyi wrote it simultaneously with another great Tang poet Yuan Zhen (元稹, 779–831), and the new literary style has been known for centuries as Yuan-Bo (元白). Both of the poets shared the same attitude towards the role of letters in the society and aspired to implement their credo at the official posts they held. The origin of New Yuefu philosophy dates back at least to 806, when he together with Yuan Zhen created the illustrious political composition known as Celin (策林), where the bulk of their sociopolitical concepts were pronounced and stated. Most of these notions, inspired by Fugu movement, seem quite predictable and naive: the belief in an omni harmonizing role of ancient ritual, claim of necessity to promote worthy and knowledgeable, appeal to stop war and cut taxes. With all that this was a declaration of primary of benevolence over quasi orderliness, and this idea fully revealed later in New Yuefu poetry. Surely enough, New Yuefu have not been limited to the 50 poems, inspired by Li Shen. The new poetic experience gave birth to a whole literary trend, covering the most burning, up-to-date issues of contemporaneousness as well as the nearest past, picturing typical characters of different strata, pointing out social diseases and perils. The absolute trust in uppermost ritual role of a text has been embodied in such texts as, for example, Song of Eternal Grief (《長恨歌》), where the infamous story of Emperor Xuan-zong (玄宗, 685–762) and his favorite concubine Yang Gui-fei (楊貴妃, 719–756) found a new interpretation, that later would have become mainstream. Thus, the main conclusions are: 1) New Yuefu had a philosophic basement, carried out long before the first poem of the new style appeared; 2) its main goal was to revive the actual social role of poetry; 3) it had a great impact on the later Chinese poetry and social thought.

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Uya, Yifan. "Collaborative Vibration: The Mythic Journey of A Coal Boy." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.

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Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.

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