Relevant bibliographies by topics / Divination – Chine

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Divination – Chine'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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Journal articles on the topic "Divination – Chine"

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Shaughnessy, Edward. "Culte ancestral, divination et sacrifice dans la Chine ancienne : sources archéologiques et manuscrites concernant la dynastie des Zhou (xie-iiie." École pratique des hautes études. Section des sciences religieuses, no. 116 (November 30, 2009): 49–50. http://dx.doi.org/10.4000/asr.581.

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Raphals, Lisa. "Divination and Medicine in China and Greece: A Comparative Perspective on the Baoshan Illness Divinations." East Asian Science, Technology, and Medicine 24, no. 1 (June 15, 2005): 78–103. http://dx.doi.org/10.1163/26669323-02401008.

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Cook, Constance A. "A Fatal Case of Gu 蠱 Poisoning in Fourth-Century BC China?" East Asian Science, Technology, and Medicine 44, no. 1 (June 25, 2016): 123–49. http://dx.doi.org/10.1163/26669323-04401006.

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This essay reexamines the fourth century BC divination records found in the tomb of Shao Tuo 邵佗 in Baoshan 包山, Jingzhou 荊州, Hubei. Using charts, rules, and examples for divination from a newly discovered trigram divination text, called by modern scholars, the Shifa 筮法 (Stalk Method), and preserved in the Tsinghua University collection of Warring States period bamboo manuscripts, the author suggests a radical new way to interpret stalk divination results and speculates upon a possible diagnosis. Essentially, the author unpacks the Baoshan results according to the rules of trigram divination given in the Shifa and not of hexagram divination as in the Zhouyi 周易 (Changes of Zhou).
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Schmiedl, Anne. "Written in Stone? Creative Strategies for Struggling with Fate in Chinese Character Divination (cezi 測字)." International Journal of Divination and Prognostication 1, no. 1 (November 14, 2019): 75–99. http://dx.doi.org/10.1163/25899201-12340004.

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Abstract This paper analyzes how fate is understood in imperial Chinese anecdotes on character divination (cezi 測字). It demonstrates that character divination, due to its qualities as a script-based method, allows the protagonists of divination anecdotes to intervene creatively in the predictive process. The protagonists use this opportunity to seize agency and attempt to influence or change their fate through different strategies. The paper explores these strategies in detail. To transform the outcome of the predictions, protagonists make use of apotropaism, repetition, mimesis, name changing, and the interpretative techniques of diviners. This paper contributes to the study of the notion of fate in imperial China by proving the unique role of character divination. It shows that in anecdotes on character divination, unlike in many other divinatory methods, fate is presented as determined. Even though protagonists attempt to assume agency over their fate, they ultimately fail. In Chinese character divination, fate is written in stone.
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Matthews, William. "Introduction." Social Analysis 65, no. 2 (June 1, 2021): 1–18. http://dx.doi.org/10.3167/sa.2021.650201.

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Many divination systems are epistemologically justified according to an explicit ontology: results are attributed to the work of an agent (gods, spirits) or to a cosmic principle (as in the Chinese concept qi). Analytically, we can thus distinguish between divination based on ‘agentive ontology’, which raises the possibility of deception by gods or spirits, and ‘calculatory ontology’, which understands verdicts as calculations based on fixed principles. The relationship between explicit ontology and epistemic affordance, including the circumstances under which divination is subject to ontological explanation, suggests large-scale comparative questions concerning the wider socio-political and economic correlates of agentive and calculatory systems. These are exemplified in this special issue by the divergences between divination systems in the Greco-Roman world, in Han China, and among the Nuosu.
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Swancutt, Katherine. "The Chicken and the Egg." Social Analysis 65, no. 2 (June 1, 2021): 19–40. http://dx.doi.org/10.3167/sa.2021.650202.

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Which comes first, divine agency or the calculations of diviners? Both are integral to divination, other predictive methods, and the ‘hatching out’ of new creation stories among the Nuosu of Southwest China. In this article, I present ethnography on divination in which eggs evoke the person’s position in the world while the bodies or bones of chickens are indices of health or prosperity. When cracking open raw eggs, peeling open slaughtered chickens, or reading chicken bones, diviners creatively draw upon the assistance of spirits and their own calculatory reflections in ways that encourage internal variation within their craft. Through case studies on illnesses and a new family tradition, I show that Nuosu inhabit a hybrid world that features cosmological proliferation, to which the creativity of divination responds.
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Hsu, Cho-Yun, and Michael Loewe. "Divination, Mythology and Monarchy in Han China." American Historical Review 101, no. 2 (April 1996): 539. http://dx.doi.org/10.2307/2170526.

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Sivin, Nathan, and Michael Loewe. "Divination, Mythology and Monarchy in Han China." Journal of Interdisciplinary History 27, no. 2 (1996): 375. http://dx.doi.org/10.2307/205228.

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Yates, Robin D. S. "The History of Military Divination in China." East Asian Science, Technology, and Medicine 24, no. 1 (June 15, 2005): 15–43. http://dx.doi.org/10.1163/26669323-02401005.

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Cohen, Alvin P. "A possible fusion-word in the Yi-ching divinations in the Tso-chuan and the Kuo-yü." Bulletin of the School of Oriental and African Studies 48, no. 1 (February 1985): 106–10. http://dx.doi.org/10.1017/s0041977x00026999.

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The most ancient examples of divination using the Yi-ching are found in the Tso-chuan and the Kuo-yü (both texts probady date from the end of the fourth cenury B.C.E). In each divination, a hexagram is determined which, in most cases, changes into another hexagram. In a few cases the first hexagram does not change. In this brief essay, I will remark on the terminology for the change and not change of the hexagrams, and will propose an explanation for the term that designates not change.
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Dissertations / Theses on the topic "Divination – Chine"

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Homola, Stéphanie. "Connaissances du destin : anthropologie des pratiques de divination contemporaines en Chine et à Taïwan." Paris, EHESS, 2013. http://www.theses.fr/2013EHES0559.

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Exclues du champ institutionnel de la religion au début du 20e siècle et condamnées comme superstitions par les régimes nationaliste et communiste, les pratiques de divination connaissent une nouvelle vague de popularité depuis les années 1990 à Taïwan et plus récemment en Chine populaire. Cette recherche s’appuie sur des enquêtes de terrain menées auprès de devins et de clients à Taipei, Pékin et Kaifeng, sur l’étude de textes mantiques et sur une comparaison avec les pratiques divinatoires en Inde et en Corée du Sud. Le premier axe de ce travail porte sur les processus de légitimation des arts divinatoires et leur adaptation aux classifications modernes des champs du savoir. Il examine le statut de la profession de devin, la circulation des savoirs mantiques, les évolutions du mode de transmission des connaissances et les tentatives d’intégration des arts divinatoires dans le champ académique. Il montre ainsi comment les devins cherchent aujourd’hui à légitimer leur art à travers des catégories telles que la science, le confucianisme et le patrimoine culturel. Au-delà de la catégorisation institutionnelle des savoirs divinatoires, le deuxième axe explore les mécanismes cognitifs à l’œuvre dans les pratiques divinatoires à partir de l’étude des techniques et du parcours de consultations des clients. Il s’intéresse au mode opératoire des systèmes divinatoires et à leur efficacité dans la prise de décision et le pilotage du destin. Ce travail montre ainsi que les systèmes divinatoires constituent non seulement, pour les acteurs, un outil de connaissance du monde social mais qu’ils donnent également accès à une nouvelle intelligence de l’organisation sociale
Although divinatory practices have been excluded from institutional religions from the beginning of the 20th century and condemned as superstition by the nationalist and communist governments, they have been experiencing a new wave of popularity in Taiwan since the 1990s, and more recently in Mainland China. This research is based on fieldwork conducted with fortune-tellers and their clients in Taipei, Beijing and Kaifeng, on the study of mantic texts and on a comparison with divination practices in India and South Korea. This work first focuses on the legitimization process of divinatory arts and on the way they have been adapted to modern fields of knowledge. It looks into the work and status of fortune-tellers, the circulation of mantic knowledge, as well as changes in the transmission of divinatory arts and attempts to integrate them in the academic field. It shows how today’s fortune-tellers seek to legitimize their art through categories such as science, Confucianism and cultural heritage. Beyond the institutional categorization of divinatory knowledge, this work also explores the cognitive mechanisms involved in divination practices, based on the study of mantic techniques and on clients’consultations. It underlines how divination systems operate and how they help petitioners to make decisions and monitor their fate. This research shows that divination systems do not only work as an information tool that guides the people involved through the social world, but they also provide significant insights into the social organization
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Smith, Alexander. "lDe’u ‘phrul, the manifestation of knowledge : ethnophilological studies in Tibetan divination with particular emphasis upon a common form of Bon lithomancy." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE4092/document.

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Bien que j’envisage de couvrir une variété de pratiques divinatoires, je me concentre surtout dans ma thèse sur un type particulier de divination par les pierres pratiquée par les Bonpos tibétains. Cette forme de divination, parfois traduite par « Manifestation de Connaissance » (lde’u ’phrul), possède une tradition textuelle presque vierge qui, d’après les histoires Bon, remonte au 11ème siècle. En plus de terrains effectués en divers lieux de l’Himachal Pradesh et de l’Uttaranchal Pradesh, ma présentation du lde’u ’phrul est enrichie de la traduction de plusieurs manuscrits sur la lithomancie encore jamais étudiés. Je me concentre notamment sur le sMra seng rdel mo gsal ba’i me long, composé par Kun grol grags pa, un œcuméniste et historien du 18ème siècle. Certains points de ce texte sont comparés à deux commentaires plus tardifs traitant de la lithomancie : (1) le Ma sangs ’phrul gyi rdel mo mngon shes rno gsal gyi sgron me, écrit par Slob dpon mKhas grub Lung rtogs rgya mtsho, premier précepteur du monastère de Yung drung gLing au Tibet Central ; et le (2) sMra seng ’phrul gyi rdel mo mngon shes gsal ba’i sgron po, version datant du 19ème siècle d’un gter ma censé avoir été découvert au 11ème siècle par le « découvreur de trésors » (gter ston) Khro tshang ’brug lha. Lors de l’utilisation de ces matériaux, j’adopte une approche herméneutique large, qui ne restreint pas la critique au manuscrit étudié mais cherche à incorporer les performances contemporaines de lde’u ’phrul, et en particulier la perspective unique du devin sur sa performance
Though I intend to survey a variety of divination practices, my thesis focuses upon a particular type of pebble divination performed by Tibetan Bonpos. This form of divination, which is known as "Manifestation of Knowledge" (lde'u 'phrul), possesses a nearly unstudied textual tradition that, according to Bon histories, originates in the eleventh century. In addition to fieldwork conducted in various locations in Himachal Pradesh and Uttaranchal Pradesh, my discussion of lde' u 'phrul is supplemented by the translation of a number of previously unstudied lithomantic manuscripts. Chiefly, I focus upon the sMra seng rdel mo gsal ba'i me long, written by the 18th century ecumenicist and historian Kun grol grags pa. Certain aspects of this work will also be read against two later commentaries on the subject of lithomancy: (1) the Ma sangs 'phrul gyi rdel mo mngon shes rno gsal gyi sgron me, written by Slob dpon mKhas grub Lung rtogs rgya mtsho, the first preceptor of Yung drung gLing Monastery in Central Tibet; and (2) the sMra seng 'phrul gyi rdel mo mngon shes gsal ba'i sgron po, a 19th century witness of an alleged 11th century gter ma discovery attributed to the Bon "treasure revealer" (gter ston) Khro tshang 'brug lha. In using these materials, I adopt a broad view of hermeneutics, which does not restrict criticism to the manuscripts that I study, but also seeks to incorporate the contemporary performance of lDe'u 'phrul and, in particular, the diviner's unique perspective on the performance of divination into my textual critique
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Drettas, Dimitri. "Le rêve mis en ordre : les traités onirologiques des Ming à l'épreuve des traditions divinatoires, médicale et religieuse du rêve en Chine." Paris, EPHE, 2007. http://www.theses.fr/2007EPHE5027.

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À travers la présentation et l’analyse d’un corpus constitué de trois traités onirologiques écrits à la fin de la dynastie des Ming, en Chine – le Mengzhan yizhi de Chen Shiyuan (1562), le Mengzhan leikao de Zhang Fengyi (1585) et le Menglin xuanjie compilé par He Dongru (1636) –, la présente étude met en évidence leur projet commun de constitution a posteriori d’une tradition du rêve conforme à la culture lettrée, et qui appuie sa légitimité sur un ensemble de textes empruntés à des périodes et des genres divers, définissant le cadre théorique et la validité empirique de l’onirisme, dont ils se proposent de circonscrire les aspects pertinents et de s’assurer la maîtrise. En jugeant ainsi ce que l’on peut dire ou pas sur le rêve, les auteurs et compilateurs du corpus mettent à l’écart le traitement spécialisé du phénomène onirique dans les traditions respectives de la divination, de la médecine et des religions, qui toutes reposent à la fois sur des pratiques actives et une littérature propre. La confrontation du corpus avec les idées et les méthodes qui en sont absentes permet de remettre en question sa prétention à représenter le « savoir oublié » sur le rêve et de s’interroger sur le statut véritable des livres dont il se compose, peut-être simples parties d’une plus vaste entreprise d’ordonnancement des connaissances plutôt qu’ouvrages fondateurs d’un genre onirologique auquel ressortirait tout écrit spéculatif centré sur le rêve. Les extraits du corpus traduits en annexe donnent la mesure de l’orientation propre à chacun des auteurs, ainsi que de leur mode de composition par réarrangement de textes entrecoupés de remarques originales
By presenting and analysing a corpus constituted by three oneirological treatises written during the late Ming dynasty, in China – the Mengzhan yizhi, by Chen Shiyuan (1562), the Mengzhan leikao, by Zhang Fengyi (1585) and the Menglin xuanjie compiled by He Dongru (1636) –, the present study evidences their common project of an a posteriori dream tradition which would be conform to literati’s culture and whose legitimity would rely on a set of texts borrowed from various periods and genres, hence defining the theoritical realm and empirical validity of oneirism, whose relevant aspects they aim to delimitate, in order to gain mastery over it. Thusly judging what can and cannot be said about dreaming, the corpus’ authors and compilators are leaving aside the specialised treatment of dream that appears in the respective traditions of divination, medicine and religions, all of which rely on both active practices and a specific literature. Confronting the corpus with the ideas and methods it doesn’t include allows to question its claim to represent some « forgotten knowledge » about dreaming et to examine the real status held by the books composing it, which may be mere parts of a wider endeavor of knowledge ordering rather than founding works of an oneirological genre to which any dream-centered writing would belong. The corpus excerpts translated as appendices show the respective authors’ specific orientation, as well as their way of composing by rearranging text material into which they inject original comments
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Pennanech, Jean-Pascal. "La rationalité mantique chinoise peut-elle contribuer à l'élaboration d'une méthode formelle de prédiction dans les sciences humaines?" Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27182/27182.pdf.

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Negura-Bichir, Radu. "Divination et destinée sous la dynastie Song (960-1279) : étude de la mise en scène des méthodes mantiques dans le Yijian zhi de Hong Mai (1123-1202)." Thesis, Université de Paris (2019-....), 2019. http://www.theses.fr/2019UNIP7054.

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Le point essentiel de cette thèse est d’étudier la mise en récit des univers mentaux de la société des Song à travers des textes issus du Yijian zhi de Hong Mai (1123-1202) concernant la divination. À travers cette étude, nous essayons d’analyser les différents aspects de l’interprétation des signes divinatoires, de saisir les contextes des consultations. Nous verrons aussi en quoi il serait plus intéressant de classer les devins selon d’autres critères que leurs techniques mantiques, pour nous plonger en dernier lieu dans les conceptions du destin que pourrait nous présenter Hong Mai. Différentes questions surgissent de cette analyse, par exemple, l’auteur a-t-il un parti pris lorsqu’il écrit ? Sommes-nous en présence de textes qui ne sont qu’un enregistrement pur, ou s’agit-il d’une construction plus fine et plus subtile que l’auteur nous invite à découvrir ? La lecture des anecdotes nous montrera également en quoi l’auteur n’est pas qu’un simple écoutant, mais qu’il apporte un commentaire sur son monde à travers les mises en récit qu’il nous propose
The essential point of this dissertation is to study the narration of Song society mental universes through a selection of texts taken from the Yijian zhi of Hong Mai (1123-1202), and which concern divination. Through this study, I try to analyze different aspects of the interpretation of mantic signs, and to understand every context in which a consultation might happen. I will also demonstrate how it is possible to divide diviners between other aspects of their practice. Eventually, I will present the conceptions that the authour might have about destiny through the reading of thoses anecdotes. Many questions arise in this study; for instance, does the author have his own particular point of view when he is writing his anecdotes? Are we facing texts that are only a pure neutral recording, or does the author invite us to a more profound and subtle reading? The study of those stories will show us why the authour is not just a listener, but brings also a type of commentary on his society through the anecdotes he writes
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Tse, Heung-wing, and 謝向榮. "A study of the divinatory statements in the bamboo slip edition of the Book of change in the Shanghai Museum =." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B43757807.

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The Best MPhil Thesis in the Faculties of Architecture, Arts, Business & Economics, Education, Law and Social Sciences (University of Hong Kong), Li Ka Shing Prize, 2008-2009.
published_or_final_version
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Master
Master of Philosophy
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Swancutt, Katherine Anne. "Magic works : divination causation and witchcraft in North-east Mongolia and China." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.441512.

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Smith, Adam Daniel. "Writing at Anyang the role of the divination record in the emergence of Chinese literacy /." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1667991391&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Wang, Xing. "Fortune and the body : physiognomy in Ming China." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:b6da1b53-e50d-425e-97b3-4f77eb071580.

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This thesis explores the cosmology of physiognomy - a method of telling fortune by inspecting the body and the material world - and its social reception in China in the Ming period. This is accomplished through the analysis of extant manuals as well as stories of fortune-tellers' practices. I focus on the Ming dynasty, because of their richness of historical evidence and the distinctive features of physiognomy developed in these periods, but also take materials about the Song inherited in the Ming in my analysis. The manuals and the anecdotal evidence on its social practices and practitioners show that during the Song and Ming period Chinese physiognomy became more systematic. Chinese Physiognomists also inspected the material world beyond the human body, and used the human body as a paradigm for the inspections in which the whole material world is seen as 'homological' to the body. One of the most representative examples of using this body paradigm to examine material objects is the physiognomy of written characters. In the manuals that deals specifically with the human body, the body is seen as a bridge between society and the cosmos. In this cosmology the human body represents the 'totality' of human existence and social life. Because social life is expressed on the body, someone's fortune can be predicted by examining the body. Different numerological as well as cosmological systems after the Song were subsumed into physiognomy and the body and the cosmos came to be linked in the manuals in a more sophisticated way than before. However, fortune is not seen as totally fixed. Moral cultivation can alter the body and thereby change someone's fortune. The body is seen in physiognomy as both physical and moral. As a technique, physiognomy is not only systematically theorized in the manuals but also highly socialized. Physiognomy was practiced by very diverse groups of people across various religious and social communities including Buddhist monks, Daoist priests, local literati, and so on. Although a popular technique, which was also linked to many different kinds of medical and religious traditions, physiognomy was still contested, and people with different social backgrounds and personal experiences held different views on it.
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Jutras, Jean-François. "Le Classique des mutations (Yijing) comme outil psychologique dans le monde francophone contemporain : de la divination à la connaissance de soi." Thèse, 2017. http://hdl.handle.net/1866/20288.

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Books on the topic "Divination – Chine"

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Hsiao, Chi. Cosmologie et divination dans la Chine ancienne: Le compendium des cinq agents (Wuxing dayi, VIe siècle). Paris: Ecole française d'Extrême Orient, 1991.

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I Ching divination for today's woman. London: Foulsham, 1994.

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rgya-mtsho, Mi-pham. Mo: Tibetan divination system. Ithaca, New York: Snow Lion Publications, 1990.

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Rosemary, Huang, ed. I ching. New York: Workman Pub., 1987.

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Marshall, Chris. I Ching. London: Headline, 1994.

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I Ching. Shaftesbury, Dorset: Element, 1998.

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Loewe, Michael. Divination, mythology and monarchy in Han China. Cambridge: Cambridge University Press, 1994.

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Dervenis, Kostas. Oracle bones divination: The Greek I Ching. Rochester, Vermont: Destiny Books, 2014.

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Curzi, Valter. I ching. Barcelona: Martínez Roca, 1997.

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The New Age I ching. Santa Fé, N.M: Sun Books, 1995.

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Book chapters on the topic "Divination – Chine"

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Loewe, Michael. "China." In Divination and Oracles, 38–62. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003242758-3.

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Smith, Richard J. "Divination: Science, Technology, and the Mantic Arts in Traditional China." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 1–16. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-3934-5_8541-2.

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Smith, Richard J. "Divination: Science, Technology, and the Mantic Arts in Traditional China." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 1513–26. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_8541.

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Tropea, Gregory. "I Ching Divination and the Absolutely Poetic Reconstruction of Intentionality." In Heaven, Earth, and In-Between in the Harmony of Life, 195–208. Dordrecht: Springer Netherlands, 1995. http://dx.doi.org/10.1007/978-94-011-0247-6_13.

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Redmond, Geoffrey, and Tze-ki Hon. "Divination." In Teaching the I Ching (Book of Changes), 19–36. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780199766819.003.0002.

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Durodolu, Oluwole Olumide, and Samuel Kelechukwu Ibenne. "Academic Divination." In Advances in Library and Information Science, 156–64. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-6618-3.ch009.

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Information is a significant factor of production in the 21st century, and the effectiveness of other factors of production is contingent on the quality of information available. Production of goods and services will be inoperable if not adequately coordinated with current and time-tested knowledge. Hence, application of knowledge is key to increased and optimal utilisation of other factors of production. Available records put the contribution of Africa to global knowledge production at an insignificant rate of 1.1%. Therefore, the drive of this research is to evaluate the limiting factors to Africa's contribution to scientific research by appraising the research environment, publication outlets, policy renewal, academic funding, availability of academic databases, speed and reliability of the internet, and other incentives. The literature reviewed indicates that African academics and researchers are caught in wide-ranging limitations, to the extent that striking a balance between local and international research outlets has become an uphill task. In some cases, the context under which African scholars operate makes their intellectual contribution unattractive to global audiences. According to the UNESCO science report 2015, it was established that between 2008 to 2014, the global knowledge production improved by 23.4%.In disparity, all the 42 countries in Sub-Saharan Africa put together account for 1.4% of the worldwide share of scientific publications in 2014, a modest improvement from 1.2% in 2008.During the same period, China doubled its stake from 9.9% to 20.2% in 2014.In the light of this glaring paucity of the African contribution to scientific research, discovery and literature, this chapter discusses plausible solutions to the problem.
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Matthews, William. "Fate, destiny and divination." In Handbook on Religion in China, 156–83. Edward Elgar Publishing, 2020. http://dx.doi.org/10.4337/9781786437969.00015.

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"Divination in the Qing." In Mapping China and Managing the World, 150–82. Routledge, 2013. http://dx.doi.org/10.4324/9780203094754-13.

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Fu, Yuguang. "Northern shamanic divination." In Shamanic and Mythic Cultures of Ethnic Peoples in Northern China II, 6–36. Routledge, 2020. http://dx.doi.org/10.4324/9781003132523-2.

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10

"Appendix One Baoshan Divination Text." In Death in Ancient China, 153–210. BRILL, 2011. http://dx.doi.org/10.1163/9789047410638_008.

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Conference papers on the topic "Divination – Chine"

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Chen, Bianna, Tong Zhang, Xue Jia, Jianxiu Jin, C. L. Philip Chen, and Xiangmin Xu. "A Binary I-Ching Divination Evolutionary Algorithm for Feature Selection." In 2019 International Conference on Security, Pattern Analysis, and Cybernetics (SPAC). IEEE, 2019. http://dx.doi.org/10.1109/spac49953.2019.243772.

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Li, Tianjun, C. L. Philip Chen, Long Chen, Tong Zhang, Bianna Chen, and Xiangmin Xu. "Improved Quantification of 18O Labeled LC-MS Based on I-Ching Divination Evolutionary Algorithm." In 2018 IEEE International Conference on Systems, Man, and Cybernetics (SMC). IEEE, 2018. http://dx.doi.org/10.1109/smc.2018.00327.

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