Academic literature on the topic 'Dai, Jitao'

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Journal articles on the topic "Dai, Jitao"

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Scott, Gregory Adam. "The Buddhist Nationalism of Dai Jitao." Journal of Chinese Religions 39, no. 1 (June 2011): 55–81. http://dx.doi.org/10.1179/073776911806153899.

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Saso, Michael. "The Daoist Jiao Celebration." Journal of Daoist Studies 8, no. 1 (2015): 204–11. http://dx.doi.org/10.1353/dao.2015.0011.

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Keyi, Ju, Lü Xianlong, and Denis Mair. "Tiandi jiao: The Daoist Connection." Journal of Daoist Studies 7, no. 1 (2014): 195–212. http://dx.doi.org/10.1353/dao.2014.0008.

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Sellmann, James D. "Establishing the Altar: The Realized Writ of the Announcement Rite in the Grand Jiao." Journal of Daoist Studies 1, no. 1 (2008): 124–41. http://dx.doi.org/10.1353/dao.2008.0004.

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Chu, Pingyi. "Anjing Qu. Zhongguo jin xian dai ke ji jiang li zhi du [Science and Technology Awards in Modern China]. (Zhongguo jin xian dai ke xue ji shu shi yan jiu cong shu.). 329 pp., tables, bibl., index. Jinan: Shandong jiao yu chu ban she [Shandong Education Press], 2005. (Paper.)." Isis 99, no. 2 (June 2008): 444–45. http://dx.doi.org/10.1086/591383.

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Minehan, Bridie Andrews. "Zhang Daqing. Zhongguo jin dai ji bing she hui shi [A Social History of Diseases in Modern China (1912–1937)]. (Zhongguo jin xian dai ke xue ji shu shi yan jiu cong shu.) iv + 229 pp., illus., tables, bibl., index. Jinan: Shandong jiao yu chu ban she [Shandong Education Press], 2006. (Paper.)." Isis 100, no. 1 (March 2009): 192–93. http://dx.doi.org/10.1086/599688.

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Li, Shang‐Jen. "Guihan Luo. Jin dai xi fang shi Hua sheng wu shi [History of Western Botanical and Zoological Studies in China]. (Zhongguo jin xian dai ke xue ji shu shi yan jiu cong shu.). 434 pp., illus., tables, bibl., index. Jinan: Shandong jiao yu chu ban she [Shandong Education Press], 2005. ¥46 (paper)." Isis 99, no. 2 (June 2008): 380–81. http://dx.doi.org/10.1086/591325.

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Chen, Xiang. "Zengjian Guan et alia. Zhongguo jin xian dai ji liang shi gao [A Draft of the History of Modern and Contemporary Metrology in China]. (Zhongguo jin xian dai ke xue ji shu shi yan jiu cong shu.) 258 pp., tables, bibl., index. Jinan: Shandong jiao yu chu ban she [Shandong Education Press], 2005. ¥30.50 (paper)." Isis 100, no. 2 (June 2009): 389–90. http://dx.doi.org/10.1086/605226.

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Fang, Li-Zhi. "Jiang Xiaoyuan ;, Wu Yan . Zijin shan tian wen tai shi gao: Zhongguo tian wen xue xian dai hua ge an. [History of Purplemountain Observatory.] (Zhongguo jin xian dai ke xue ji shu shi yan jiu cong shu.). 219 pp., tables, bibl., index. Jinan: Shandong jiao yu chu ban she [Shandong Education Press], 2004. 29 (paper)." Isis 99, no. 3 (September 2008): 645–46. http://dx.doi.org/10.1086/593267.

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Zhu, Yuelin. "Li Zhang. Xin Zhongguo yu xin ke xue: gao fen zi xue zai xian dai Zhongguo de jian li [New Science for a New China: Institutionalization of Polymer Science in the P. R. China]. (Zhongguo jin xian dai ke xue ji shu shi yan jiu cong shu.). 340 pp., tables, bibl., index. Jinan: Shandong jiao yu chu ban she [Shandong Education Press], 2005. ¥37.50 (paper)." Isis 99, no. 2 (June 2008): 446–47. http://dx.doi.org/10.1086/591385.

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Dissertations / Theses on the topic "Dai, Jitao"

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Bowles, David. "Finding the way : Guomindang discourse, Confucius, and the challenges of revolutionary traditionalism in China, 1919-1934." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:f3043cc5-f8fa-4783-a7a1-f49f2261e7ce.

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Between 1919 and 1934, as members of China's Guomindang (Nationalist Party) struggled to take control of and transform the country, they increasingly appropriated language and symbols associated with the fallen Qing Dynasty. At the same time, these were accompanied in party discourse by radical appeals that included strong critiques of China's past. In this they were far from unique: studies of nationalisms around the world have found them to combine appeals to the new and the old. Yet in China this combination incited particular controversy, as Guomindang members and others, wrestling with the cultural legacy of the empire, put forward powerfully radical critiques not only of the culture of the past but also of traditionalist appeals to it. The result was distinctive textual practices I term 'revolutionary traditionalism', which appropriated cultural elements of the imperial orthodoxy while reconciling these appropriations with radical language. Yet this revolutionary traditionalism could not unproblematically form a unified modern nationalist orthodoxy. Radical and traditionalist positions in regard to culture recurred through power struggles within and beyond the party. Through these struggles, by the end of the 1920s revolutionary traditionalism came to characterise the new Nationalist Government formed by Guomindang members in Nanjing. While like other nationalists Guomindang members reinvented the language and symbols to which they appealed, however, the case of Confucius shows that they could not unilaterally control these reinterpretations. The central place of Confucius in national culture was established through a process of negotiation, as groups identifying themselves as 'Confucian' petitioned the state, appropriating its own traditionalist discourse, for recognition and commemoration. Yet these Confucians, pursuing their own often religious agendas, also cast doubt on the authenticity of the state's commitment. Revolutionary traditionalism thus remained unstable, repeatedly challenged both from radical and traditionalist positions.
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Li, Pei. "Sui Tang wu dai dao jiao mei xue si xiang yan jiu." Chengdu Shi : Sichuan chu ban ji tuan Ba Shu shu she, 2005.

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Lau, Erwin Kam Kong. "Ming dai San yi jiao jiao yi xi lun /." View abstract or full-text, 2008. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202008%20LAU.

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Tang, Zhifeng. "Guo jia yu xin yang : yi jiu er ling nian dai Zhongguo Jidu tu dui guo jia zhu yi de hui ying = National and faith : a study on the responses of Chinese christians towards nationalism in the 1920s /." click here to view the abstract and table of contents, 1996. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b14245954a.pdf.

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Cheung, Suk-yu. "Cultural and educational development in Chaozhou in the Song Dynasty Song dai Chaozhou de wen jiao fa zhan /." Click to view the E-thesis via HKUTO, 2005. http://sunzi.lib.hku.hk/hkuto/record/B31928067.

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Cheng, Ho-ming, and 鄭可萌. "Filial piety in Chinese Buddhism = Zhongguo fo jiao de xiao dao guan." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/207131.

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Filial piety is regarded the most fundamental values of the Chinese culture, and the root of all good virtues. When Buddhism first came to China, it faced the criticisms from Chinese scholars, especially from the Confucianism, the dominant ideology of Chinese society, on ethical grounds. Confucian scholars criticized the life of Buddhist monks, who were required to leave their homes and families, shave their heads, and live in celibacy, was incompatible with the Confucian practice of filial piety. In order to survive in Chinese society, Buddhism had to search for the converging point with the Confucianism. This thesis attempts to explore the importance and practice of filial piety in early Buddhism. It also discusses how Chinese Buddhists responded to the criticisms both in theoretical argumentation and in practice. Finally, it concludes the main content and features of filial piety in Chinese Buddhism. This thesis divides into four chapters. The first chapter discusses the origins of filial piety in Chinese society, from particularly due to the agriculture economy, worship of ancestors, patriarchal clan system, and the development of ideology of filial piety from Confucius. The second chapter mainly illustrates the importance and practice of filial piety in early Buddhism. The third part concentrates on Chinese Buddhists’ respondents on the “unfilial practice” accusations by (i) translations of and references to Buddhist sutras that taught filial behavior; (ii) writing scholarly refutations to defend the “unfilial practices” charges, and (iii) interpreting Buddhist precepts are equivalent of the concept of Confucian filial piety. In practice, they responded by (i) composing apocryphal scriptures, (ii) annual celebration of the Yulanpen (ghost) festival, popularizing stories and parables as by way of painted illustrations, public lectures. The third chapter discuss the main content and features of filial piety in Chinese Buddhism, which are(i)to requite parents and all sentient beings with gratitude and equality; (ii) to differentiate “this worldly filial piety” and “supramundane filial piety”; (iii) to infuse Buddhist precepts and Confucian filial piety together;(iv)to chant the name of Amitābhaḥ Buddha as a way of religious discipline and the practice of filial piety.
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Chinese Language and Literature
Master
Master of Arts
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Wong, Choi-kuen. "Ching Chung Taoist temple of Hong Kong Dao jiao Xianggang qing song guan /." Click to view the E-thesis via HKUTO, 1999. http://sunzi.lib.hku.hk/hkuto/record/B31952409.

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Ouyang, Sutong. "Leng zhan shi dai de shi jie wei ji yu Meiguo de ze ren : dui Laiyinhuoerde Nibuer hou qi zheng zhi shen xue de yan jiu = World crisis in cold war and American responsibility : on Reinhold Niebuhr's later political theology /." click here to view the abstract and table of contents click here to view the fulltext, 2005. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b1884280xa.pdf.

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Mei, Zhen, and 梅真. "A study of the third generation poetry from the gender perspective = Xing bie shi jiao xia de "di san dai" shi ge." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/207897.

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The Third Generation Poetry that existed in the 1980s’ Chinese literary circle has usually been regarded as the rebellion of the prevailing Misty Poetry. The Third Generation poets began to experiment with colloquial poems which were emphasizing on individual expressions and advocating for the importance of “self”, including the ego and sub-consciousness of both male and female. Through the gender perspective, it could be observed the Third Generation Poetry was rich in gender flavor. The poets especially those of the Female Poetry and the Boorish Fellows Poetry had respectively expressed the awareness and concerns of their own with poem writings. The Female Poetry, featured with the structure of group poems, the rhetoric of metaphor and symbol, the connotation of the nocturnal consciousness and the lyric of confession, was a showcase for female perception. The issues regarding ego, private space, social identity, pain and love as well as "body writing" had been narrated and depicted by most of women writers. In the meantime, the poetry written by male turned to the descriptions of the lack of masculinity, or the flaunting of male power, or groaning with bitterness. Besides, the desire to vent, the memories of growth and even the detestation on the phenomenon of female being butchered had also been illustrated. Therefore an alternate inspection of the male poets’ views on female and vice versa would help to have a better understanding of gender concepts and the changing relationship between men and women in the last few decades of Chinese society. Apart from thinking of gender differences and sexual identities the Third Generation Poetry not only focused on the relationship between parents and their children, but also on the connotations of the traditional idea of reproduction and the infant imagery, and even on portraying the rare image of the ego of androgyny. In addition, The Third Generation poetry also presented abundant interlinked gender imagery, such as natural things and body, the darkness and death, the space and items etc., which had been created for the enrichment of the symbolic meanings and the aesthetic significance of the poems. In short, the social and cultural significance of various gender issues in line with the artistic techniques of the Third Generation Poetry had been scrutinized deeply in the chapters.
published_or_final_version
Chinese
Doctoral
Doctor of Philosophy
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Wu, Chengquan. "Han mo Wei Jin Nan Bei chao dao jiao jie lü gui fan yan jiu /." Chengdu Shi : Sichuan chu ban ji tuan Ba Shu shu she, 2006. http://www.loc.gov/catdir/toc/chi0801/2008553894.html.

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Books on the topic "Dai, Jitao"

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Wei, Yu, ed. Dai Jitao zhuan. Guangzhou: Guangdong ren min chu ban she, 2003.

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Dongbo, Bao, and Li Juanli, eds. Dai Jitao zhuan. Beijing Shi: Tuan ji chu ban she, 2007.

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Feng liu zheng ke Dai Jitao: Fengliu zhengke Dai Jitao. Shanghai: Shanghai ren min chu ban she, 2003.

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Dai, Jitao. Dai Jitao jiang yan ji. [Beijing: Beijing zhong xian tuo fang ke ji fa zhan you xian gong si, 2012.

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Bing, Sang, and Tang Wenquan, eds. Dai Jitao ji, 1909-1920. Wuchang: Hua zhong shi fan da xue chu ban she, 1990.

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Bing, Sang, and Tang Wenquan, eds. Dai Jitao ji (1909-1920). Wuchang: Hua zhong shi fan da xue chu ban she, 1990.

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editor, Sang Bing, and Zhu Fenglin editor, eds. Zhongguo jin dai si xiang jia wen ku: Dai Jitao juan. Beijing: Zhongguo ren min da xue chu ban, 2014.

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Dai Jitao zao nian si xiang yan jiu. Beijing: Zhongguo she hui ke xue chu ban she, 2010.

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Zhu, Rongde. Dai Jitao fan gong si xiang zhi yan jiu. Taipei?: s.n., 1985.

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Dongbo, Bao, and Li Juanli, eds. Jiang Jieshi de guo ce gu wen Dai Jitao. Beijing Shi: Tuan jie chu ban she, 2011.

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