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Relevant bibliographies by topics / Dong, Zhongshu

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Academic literature on the topic 'Dong, Zhongshu'

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Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Dong, Zhongshu"

1

Lee, Joo-Gang. "James Legge who Saw Mancius as Dong Zhongshu." Yeongnam Toegye Studies Institute, no. 24 (June 30, 2019): 185–208. http://dx.doi.org/10.33213/thlj.2019.0.24.185.

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李姸承. "Dong Zhongshu: A Theorist of the Control of Yinyang." DAEDONG MUNHWA YEON'GU 12, no. 58 (June 2007): 449–80. http://dx.doi.org/10.18219/ddmh.12.58.200706.449.

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KIM, Ju-Chang, and Li-Qiang BAI. "Theory of Dynamic Relativity of Science and Yin-Yang in Dong Zhongshu." Journal of the Daedong Philosophical Association 85 (December 31, 2018): 269–86. http://dx.doi.org/10.20539/deadong.2018.85.12.

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Major, John S. "Dong Zhongshu, a “Confucian” Heritage and the Chunqiu fanlu by Michael Loewe." China Review International 19, no. 2 (2012): 302–5. http://dx.doi.org/10.1353/cri.2012.0054.

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Hinsch, Bret. "The Criticism of Powerful Women by Western Han Dynasty Portent Experts." Journal of the Economic and Social History of the Orient 49, no. 1 (2006): 96–121. http://dx.doi.org/10.1163/156852006776207251.

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AbstractWestern Han portent experts investigated unusual natural phenomena that they considered signs of Heaven's will. Beginning as a marginal method of historical analysis and cosmological theory, portent studies matured into a standard form of political discourse and critique. Landmark research on portents by influential scholars such as Dong Zhongshu, Jing Fang, and Liu Xiang provided sophisticated metaphysical justifications for excluding certain women from political life. This article discusses the development of Western Han portent studies to demonstrate how a new politicized ideology of gender emerged from these historical and cosmological researches. Durant la période Han occidentale, les experts en divination s'intéressaient aux phénomènes naturels qu'ils interprétaient comme des manifestations de la volonté céleste. Les études divinatoires commencèrent comme une méthode marginale d'analyse historique et comme une théorie cosmologique ; elles se muèrent en un discours politique et critique. Des études importantes sur les signes divinatoires par des lettrés influent tels que Dong Zhongshu, Jin Fang et Liu Xiang fournirent des justification métaphysiques pour l'exclusion de certaines femmes de la vie politique. Cet article analyse le développement des études divinatoires durant la période Han occidentale et montre comment une nouvelle idéologique politiques des sexes a émergé de ces recherches historiques et cosmologiques.

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Fischer, Paul. "Dong Zhongshu: A 'Confucian' Heritage and the Chunqiu Fanlu by Michael Loewe (review)." Philosophy East and West 63, no. 2 (2013): 306–8. http://dx.doi.org/10.1353/pew.2013.0017.

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Arbuckle, Gary. "Five Divine Lords or One (Human) Emperor? A Problematic Passage in the Material on Dong Zhongshu." Journal of the American Oriental Society 113, no. 2 (April 1993): 277. http://dx.doi.org/10.2307/603035.

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Olberding, Garret. "Dong Zhongshu, a “Confucian” Heritage and the Chunqiu Fanlu. By MichaelLoewe. (Leiden: Brill, 2011. xii + 369 Pp. ISBN 10: 9004194657.)." Journal of Chinese Philosophy 41, no. 1-2 (March 2014): 207–10. http://dx.doi.org/10.1111/1540-6253.12105.

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LOEWE, MICHAEL. "The cosmological context of sovereignty in Han times." Bulletin of the School of Oriental and African Studies 65, no. 2 (June 2002): 342–49. http://dx.doi.org/10.1017/s0041977x02000137.

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By the Han empire, concepts of the cosmos were changing basically from that of the ‘Four Quarters’ (Si fang) to the ‘Five Phases’ (Wu xing), with a place for emperors to act as an essential pivot in the interlocking relationships of Heaven, Earth and Man. Differing views of the duty of monarchs may be discerned, e.g., in the memorials of Dong Zhongshu and the chapters of the Huainanzi, and the underlying questions could lead to antagonisms between emperors and kings, or between high-ranking officials of government and scholars of traditional writings. The part that individual Han emperors played in determining decisions of state may well be limited to a few instances. While it may be questioned how far they were conscious of the intellectual basis that supported their authority with its implied responsibilities, Wang Mang tried to exploit a view of the cosmos to assert his claim to power.

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Olberding, Garret. "Dong Zhongshu, a “Confucian” Heritage and the Chunqiu Fanlu. By Michael Loewe. (Leiden: Brill, 2011. xii + 369 Pp. ISBN 10: 9004194657.)." Journal of Chinese Philosophy 41, no. 1-2 (March 2, 2014): 207–10. http://dx.doi.org/10.1163/15406253-0410102015.

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Dissertations / Theses on the topic "Dong, Zhongshu"

1

Yiu, Sai-ngoi, and 姚世外. "The political thought of Dong Zhongshu (179B.C. - 104B.C.)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31223850.

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Arbuckle, Gary. "Restoring Dong Zhongshu (BCE 195 - 115) : an experiment in historical and philosophical resconstruction." Thesis, University of British Columbia, 1991. http://hdl.handle.net/2429/30814.

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This dissertation is intended as a contribution to research on Dong Zhongshu (c. 195 - c. 115 BCE). Dong is generally acknowleged the most important Confucian philosopher of the Former Han dynasty (206 BCE - 6 CE) and is usually-assigned a key role in the adaptation of Confucian thought to the demands of the centralized imperial state. However, recent research has brought his contribution to this process into question. In particular, it has been pointed out that the usual source of evidence for Dong's ideas, the Chunqiu fanlu, is inconsistent with contemporary material in one vital respect - the cosmological framework employed to interpret natural disasters and strange events. The dissertation is divided into four parts. In the first, I reconstruct the events of Dong's life. I review all evidence on his dates of birth and death, his service in the imperial government, and the times at which documents by him were written, determining his chronology with greater accuracy than has been the case previously. I also review the state of Dong's works in the Han, clarifying several anomalies in references to them. The second part relates Dong's philosophy in as much detail as possible, leaving aside all Chunqiu fanlu material except that which can be shown to be authentic. The first chapter deals with Han forerunners of Dong: the Huang-Lao and early Gongyang schools, the Shangshu dazhuan, Lu Jia, and Jia Yi. The second chapter reconstructs a general outline of his philosophical system, and the third discusses three aspects of it for which quantities of reliable material have survived: his legal thought, prognosticatory theory, and attempts to control rain. The picture of Dong as the architect of "Imperial Confucianism," long under suspicion, is revealed as a total fiction: for instance, his cyclical theory of history stated that the Han dynasty was cosmologically bound to abdicate. As earlier suspected, Five Forces concepts were absent from Dong's thought. It is possible to reconstruct details of a Yin-Yang cosmology quite different from that earlier attributed to Dong, although his full system remains somewhat unclear. Part Three traces the development of Gongyang thought from the time of Dong's death up to He Xiu (129 - 172 CE). I demonstrate a correlation between the fortunes of the two branches of the Gongyang tradition and their attitudes to the Wang Mang interregum, and show the close links between Gongyang scholars and the Later Han court. Gongyang thought appears to have been stable for half a century after Dong's death, but in the next fifty years it suffered drastic modifications marked by Five Forces ideas and a historical theory asserting the legitimacy of the Han. The topic of Part Four is the Chunqiu fanlu itself. The first chapter discusses its physical condition, the second reviews previous scholarship, the third investigates Yin-Yang and Five Forces ideas, the fourth takes up a variety of other features, and the fifth is devoted to a detailed analysis of rainmaking. Among other things, it is demonstrated that much physical damage derives from a single copy with 420 words per page, that there are clear traces of earlier independent works within the Chunqiu fanlu, and that several chapters can be dated to the time immediately preceding the accession of Wang Mang. The chapter on seeking rain proves to have been rewritten at least once, with the object of introducing material relevant to the Five Forces. On the other hand, I am also able to show that there are several groups of chapters in the text which may well be from Dong Zhongshu, including some chapters on Yin-Yang and the discussions of the suburban sacrifice.
Arts, Faculty of
Asian Studies, Department of
Graduate

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屈永剛. "儒家政治正當性觀念發展研究: 從孔子到董仲舒= Confucian ideas of political legitimacy: from Confucius to Dong Zhongshu." HKBU Institutional Repository, 2014. https://repository.hkbu.edu.hk/etd_oa/47.

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一定歷史時期的正當性觀念反映了對應時期的社會價值規範。中國古代在西周之後的普遍共識是權力源自天命。本文以「天人關係」的發展為線索，以孔孟荀正當性觀念為軸，上溯西周時期「天命有德」觀念的興起，下及西漢初期董仲舒的「天人感應」理論，系統梳理了西漢初期以前儒家正當性觀念的發展。西周之後，「血緣」與「德」成為能否享有天命的兩個影響因素。孔子在尊重世襲權力正當性的同時，通過「正名論」強調世襲君主既然享有君之名，就應該行君之實，對君主權力的道德基礎提出了要求。其對「仁」進行了重新詮釋，使得人本原存在的道德性被揭示出來，由此樹立了道德的主體性。同時通過對「仁」作為禮之質的說明，將「禮」作為一種外在制度和規範轉化為個體內在本質的實現。由此君主作為道德個體，權力的使用應該以「仁」為基礎。孟子則在孔子「仁」論的基礎上，進一步由「仁」而「仁義」並舉。通過性善論和「天人一貫」的哲學認識，將天道與人道貫通，為民意乃是天意奠定了理論基礎。君主需要以「仁義」為基礎，實行「德政」，才能獲得民心，從而享有天下。荀子不再從道德主體的價值自覺著手，而是通過對君主制的正當性論證，間接為處於君主制頂端的君主權力的正當性進行證明。董仲舒則在論證天的神聖性和道德性基礎上重新樹立了天的至高權威，通過「天人感應」來「假天以伸民」，對君主權力的道德基礎進行規範。本文第一章介紹論文的研究主題和範圍、意義以及研究現狀，進而交待本文研究方法和論文章節安排。第二章：分析儒家天命觀的興起及其內涵。第三、四、五章則以孔孟荀為代表，來討論早期儒家的政治正當性觀念。第六章：分析「天人感應」與董仲舒的政治正當性思想。第七章：結語。對全文進行回顧和總結，檢討論文的成果。

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4

JYE, SHEN TZYY, and 沈子杰. "DONG ZHONGSHU’S POLITICAL THOUGHTS." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/89054818422308668792.

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博士
輔仁大學
中文系
98
ABSTRACT： I study of Dong ZongShu’s political thoughts from deological analysis and historical records. My Conclusion, the core of Dong ZongShu is Yinyangwuxing thoughts and 《Chunqiu》 thuoghts.In other words, Dong ZongShu’s political thoughts desire to achieve benevolent ideology from 《Chunqiu》 thuoghts, calamity of Yinyangwuxing is the judgments tools.But there are some faults in the power mode of Dong ZongShu’s political thoughts. I present my views on these issues. These studies will help to re-examine the relevance of ancient and modern political and ideological problems.

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FUKAGAWA, MAKI, and 深川真樹. "The Study on the Relationship between Dong Zhongshu's Thought and "Confucianism Mainstreaming"." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/86397491124168775504.

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Huei, 茂輝漢語拼音 Mao Hui 注音二式 Mau, and 李茂輝. "A Study on the Relationship between the Dong Zhongshu’s Constancy-Expediency and the regime of Western Han." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/74761043799767922588.

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7

Chi, Pei-Chun, and 紀佩君. "Quotations from the Analects in Dong Zhongshu’s Luxuriant Dew of the Spring and Autumn Annals and their meaning." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/57051201475533678916.

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碩士
華梵大學
哲學系碩士班
99
Acting on the advice of Dong Zhongshu the Han-emperor Wu helped Confucianism to become the dominant philosophy of its age. In this context Dong Zhongshu laid special emphasis on the Gongyang tradition of the Chunqiufanlu in which he praised Confucius as the “plain king” and incorporated the five phase school into this tradition. This fusion resulted in his major work, Chunqiufanlu. In this book the Analects is often quoted as evidence. In the Chunqiufanlu Confucius develops his political thinking by handing out praise and blame. This work became the cornerstone on political thought for all later Confucians. Dong Zhongshu in his Chunqiufanlu incorporates contemporary Han time thought into the exegesis of the Chunqiufanlu to make it more palpable for his contempories. The question worth asking now is, whether there is a conflict between Confucius original intentions and Dong Zhongshu’s later interpretations. Using the Analects as the most original source of the thought of Confucius, this paper first discusses the way in which Dong Zhongshu venerated Confucius in his Chunqiufanlu, then analyses quotations from the Analects in the Chunqiufanlu and finally points out differences between the two thinkers.

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Zhi-ming, Gao, and 高志明. "The Influence of Huang Lao Taoism on Dong Zhongshu’s Philosophy Theory of Limiting Monarchial Power and Promoting Natural Justice." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/81680794636142205371.

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碩士
華梵大學
哲學系碩士班
99
The Han Dynasty inherited the tyranny of Qin Dynasty in the initial 70 years. Dong Zhongshu’s Chun Qiu Fan Lou’s main idea is trying to put the unsurpassed power and authority of the emperor under the restriction and supervision of the divine natural laws composed of Yin-yang and Wu-Xing. Dong Zhongshu’s philosophy theory of Limiting Monarchial Power and Promoting Natural Justice in Chun Qiu Fan Lou bases on Huang Lao Taoism’s cosmogony and primitive religious belief that the almighty God has absolutely power to assign the most virtuous one as the king. If the king can’t stay virtuous，he will lose Gold’s favor and will be taken place. According to Huang Lao Taoism’s cosmogony，God is always watching and trying to tell the emperor whether he is doing right or wrong through interactive induction between the Qi of Yin-yang of human beings and the one of Nature. The emperor’s harmonious Qi of Yin-yang induct the Qi of Nature to be harmonious. On the contrary, the harsh Qi of Yin-yang will induct the Qi of Nature to be harsh and causes natural disasters and strange phenomena. In this way, God is trying to warn the emperor to correct his wrongdoing to serve the justice of natural laws. Dong Zhongshu’s Chun Qiu Fan Lou advocates the natural laws as the divine mandates to request the king to obey completely in order to implement reforms, such as abolishing the severe and cruel laws and implementing the teaching of Confucianism to guide people mainly with education instead of punishment.

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Books on the topic "Dong, Zhongshu"

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Dong Zhongshu. Taibei Shi: Dong da tu shu gong si, 1986.

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2

Changjiang, Yuan, ed. Dong Zhongshu ji. Beijing Shi: Xue yuan chu ban she, 2003.

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3

Dong Zhongshu zhuan. Beijing: Xin hua chu ban she, 2003.

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Dong Zhongshu zhen wen. Beijing: Zhongguo qing nian chu ban she, 2006.

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Da ru Dong Zhongshu. Shijiazhuang Shi: Hua shan wen yi chu ban she, 2009.

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Dong Zhongshu tian dao guan. Taibei Shi: Jiao yu wen wu chu ban she, 1985.

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Dong Zhongshu yan jiu wen ku: Dong Zhongshu yan jiu wen ku. Dierji. Chengdu Shi: Ba Shu shu she, 2013.

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Dong Zhongshu si xiang yan jiu. Taibei Shi: Wen jin chu ban she, 2008.

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Dong Zhongshu yu xin ru xue. Taibei Shi: Wen jin chu ban she, 1992.

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Dong Zhongshu yu Han dai mei xue. Guilin: Guangxi shi fan da xue chu ban she, 2013.

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Book chapters on the topic "Dong, Zhongshu"

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Kubin, Wolfgang. "Dong Zhongshu." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_11479-1.

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Borges, Harald. "Dong Zhongshu." In Drache, Einhorn, Phönix, 117–43. Stuttgart: J.B. Metzler, 1993. http://dx.doi.org/10.1007/978-3-476-03415-1_7.

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Kubin, Wolfgang. "Dong Zhongshu: Chunqiu fanlu." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_11480-1.

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"Appendix B. The Biography of Dong Zhongshu." In Luxuriant Gems of the Spring and Autumn, 619–48. Columbia University Press, 2015. http://dx.doi.org/10.7312/dong16932-012.

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Koller, John M. "Development of Confucianism: Mengzi, Xunzi, and Dong Zhongshu." In Asian Philosophies, 207–16. Routledge, 2017. http://dx.doi.org/10.4324/9781351217101-19.

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"Chapter Three. Dong Zhongshu’s Writings." In Dong Zhongshu, a ‘Confucian’ Heritage and the Chunqiu fanlu, 83–124. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004194656.i-370.15.

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"Chapter Two. Dong Zhongshu’s Life And Reputation." In Dong Zhongshu, a ‘Confucian’ Heritage and the Chunqiu fanlu, 43–82. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004194656.i-370.9.

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"Chapter Four. Subjects Discussed In Dong Zhongshu’s Writings." In Dong Zhongshu, a ‘Confucian’ Heritage and the Chunqiu fanlu, 125–90. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004194656.i-370.25.

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"Preliminary Material." In Dong Zhongshu, a ‘Confucian’ Heritage and the Chunqiu fanlu, i—xii. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004194656.i-370.2.

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"Chapter Five. Textual Transmission And Authenticity Of The Chunqiu Fanlu." In Dong Zhongshu, a ‘Confucian’ Heritage and the Chunqiu fanlu, 191–224. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004194656.i-370.39.

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