Academic literature on the topic 'Emperor Kangxi'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Emperor Kangxi.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Emperor Kangxi"
Yueshan, Zhou. "Westward Dissemination of Pre-modern Chinese Book Collections to Europe." Intercultural Relations 4, no. 2(8) (February 16, 2021): 69–79. http://dx.doi.org/10.12797/rm.02.2020.08.04.
Full textVedal, Nathan. "“Preferring Omission over Falsity”." Historiographia Linguistica 40, no. 1-2 (March 8, 2013): 3–37. http://dx.doi.org/10.1075/hl.40.1-2.02ved.
Full textSong, Mi-Ryung. "Why has the Emperor Kangxi made a tour to Manchuria?" Journal of Ming-Qing Historical Studies 24 (October 31, 2005): 225–53. http://dx.doi.org/10.31329/jmhs.2005.10.24.225.
Full textMeynard, Thierry. "Fan Shouyi, A Bridge Between China And The West Under The Rite Controversy." Annales Missiologici Posnanienses, no. 22 (January 4, 2018): 21–32. http://dx.doi.org/10.14746/amp.2017.22.2.
Full textCho, Byoung Hak. "A Study on Comparison of Descriptions about Emperor Kangxi s Direct Conquest to Mongolia(35th year of Kangxi s regime)." Korean Society of Culture and Convergence 41, no. 5 (October 30, 2019): 1059–86. http://dx.doi.org/10.33645/cnc.2019.10.41.5.1059.
Full textJami, Catherine. "The Reconstruction of Imperial Mathematics in China During the Kangxi Reign (1662-1722)." Early Science and Medicine 8, no. 2 (2003): 88–110. http://dx.doi.org/10.1163/157338203x00026.
Full textKleutghen, Kristina. "Review: Where Dragon Veins Meet: The Kangxi Emperor and His Estate at Rehe." Journal of the Society of Architectural Historians 80, no. 2 (June 1, 2021): 223–24. http://dx.doi.org/10.1525/jsah.2021.80.2.223.
Full textForêt, Philippe. "A Paradise Lost: The Imperial Garden Yuanming Yuan. By Young-tsu Wong. [Honolulu: University of Hawai‘i Press, 2001. 226 pp. Hard cover $60.00, ISBN 0-8248-2226-9; paperback ISBN 0-8248-2328-1.]." China Quarterly 170 (June 2002): 477–502. http://dx.doi.org/10.1017/s0009443902360285.
Full textYangping, Li. "Methods of forming the communicative competence of Chinese specialists in Russian philology using miniature texts on Chinese and Russian history." Science and School, no. 2, 2020 (2020): 131–36. http://dx.doi.org/10.31862/1819-463x-2020-2-131-136.
Full textGoldstein, Joshua. "From Teahouse to Playhouse: Theaters As Social Texts in Early-Twentieth-Century China." Journal of Asian Studies 62, no. 3 (August 2003): 753–79. http://dx.doi.org/10.2307/3591859.
Full textDissertations / Theses on the topic "Emperor Kangxi"
Wu, Kwok-wai. "Emperor Kangxi and Li Xu Kangxi yu Li Xu /." Click to view the E-thesis via HKUTO, 1995. http://sunzi.lib.hku.hk/hkuto/record/B31950759.
Full textWu, Kwok-wai, and 胡國煒. "Emperor Kangxi and Li Xu." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31950759.
Full textAu, Shek-hin Tony. "Emperor Kangxi and the Jesuits Kangxi huang di yu Yesu hui shi /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B3864230X.
Full textOu, Hsiu-mei, and 歐修梅. "The Study of Kangxi'' Emperor''s Chun Qiu Jie Yi." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/u38b92.
Full text國立中山大學
中國文學系研究所
102
When Chun Qiu was passed down to Kangxi in the early Qing Dynasty, it had already had a history of two millennia in which it underwent elaborations and explanations by both emperors and scholars. The preceding explicatory attempts had accumulated to not only form an enormous system of interpretation but also develop many important issues. After having ascended to authority, Emperor Kangxi commissioned the Hanlin imperial academicians to expound Chun Qiu for him. Kangxi Emperor’s Chun Qiu Jie Yi (referred to hereafter as Chun Qiu Jie Yi) is an anthology of the teaching materials used in the lectures. As newcomers to the long procession of previous interpreters of Chun Qiu, Kangxi and the academicians could not help having to respond to both the existent scholarship on the gist and calligraphy of the classic and the issues foregrounded by biographies and explanatory notes on which their own explications were based. Moreover, when it came to appropriating and extolling Chinese classics, the emperors reigning at the dawn of the Qing Dynasty, being foreign rulers, could not possibly bypass the exegetical tradition of Chun Qiu and were expected to declare their perspectives on the issues emphasized therein. Therefore, one of the aims of this dissertation is to examine how Chun Qiu Jie Yi responds to the issues in the exegetical system of Chun Qiu. In addition, Chun Qiu Jie Yi should be regarded as a work collaboratively written by Emperor Kangxi and his assembly of lecturers specializing in classics, known as rijiang officials. Since as early as the Song Dynasty, the jingyan rijiang officials have conferred upon themselves grand ideals and great duties, maintaining “the greatest responsibilities of the country rest upon the shoulders of zaixiang (the prime minister) and jingyan: whereas the former is responsible for bringing order and peace to the country, the latter is held accountable for imparting morality and virtues to the sovereign.” In Qing, a dynasty characterized by the growing concentration of power in one individual, becoming the emperor’s rijiang official virtually amounted to an opportunity of a lifetime, for it allowed scholars to mold the sovereign’s thinking thoroughly over an extended period of time, thereby enabling them to realize their aspiration of bettering the world. Since Chun Qiu primarily concerns events in the political realm, it has lent itself to initiating and facilitating discussions of politics as the rijiang officials saw fit. Here, what demands attention is that, in the study, the monarch temporarily assumed the role of a student while his officials preached. Beyond the study, however, the hierarchy was resumed and the ruler-subject relationship was restored. Such alternation of the dual relationship is also an aspect worthy of further consideration in Chun Qiu Jie Yi. This dissertation intends to compare the exegetic works cited in Chun Qiu Jie Yi, in hopes of assessing the attainability of the rijiang officials’ aspiration to act as the emperor’s mentors. The dissertation approaches Chun Qiu Jie Yi as a historical activity. Hence, it attempts to contextualize the anthology, to reconstruct the circumstances in which Kangxi and his rijiang officials undertook the explication of Chu Qiu, and to scrutinize their interpretive behaviors and the underlying ideologies as well as purposes. On the grounds of this premise, when discussing the hermeneutic activities in Chun Qiu Jie Yi, the dissertation aims to first point out the ideas the anthology conveys, highlighting its concerns about a sovereign’s method of governing a country. Second, the dissertation shifts the focus from what the anthology is about to how Kangxi and his officials’ viewpoints on political doctrines were articulated. It proceeds to analyze the hermeneutics as well as ensuing pitfalls of Chun Qiu Jie Yi, with the aim of calling attention to the similarities between the anthology’s reading of Chun Qiu and the decoding activity that extends from the author (real or implied) to the reader (real or ideal) as proposed in the contemporary theory of narratology. Third, the dissertation zeroes in on the exegetic works cited in Chun Qiu Jie Yi in order to, on the one hand, investigate the anthology’s response to and evasion of key issues accentuated by scholars of preceding dynasties and the history of Chu Qiu studies and, on the other hand, probe into the interrelationship between the exegesis of the classic and the political appropriation of such a literary classic as exemplified therein. Finally, the dissertation ventures to suggest that in the heart of the hermeneutics adopted in Chun Qiu Jie Yi lies a structure akin to a flower with multiple layers of petals—a structure of thinking wherein the anthology strives to both establish its legitimacy in understanding the profound teachings of Confucius and canonize its interpretation as the paradigm their literary and political successors would consult. It concerns not only how traditional intellectuals approached an ancient classic but also how scholars of Han descent, in particular, consciously appropriated the classic to serve their roles as teachers for a foreign emperor in early Qing.
Chen, Shih-Wen, and 陳詩雯. "the Encounter of Chinese and Western Knowledge System in the 17th Century: the Case of Kangxi Emperor(1661-1722)." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/89937301071465415183.
Full text臺灣大學
歷史學研究所
98
Europe in the seventeenth century saw an era of a change. It was Early Modern, a time when the politics, religious, and the socioeconomic domains were being moved by the flow of silver in societies. China in the seventeenth century also saw a turbulent era. It was a time of political changes between dynasties. From Ming to Qing, the social climate went from vivacious to serious. Christian missionaries came to China and bridged the Eastern and Western cultures in this era of change. The systems of knowledge were the main catalyst in this encounter. Among the many encounters of Chinese and Western knowledge systems in the 17th century, Kangxi Emperor was a special case. As an emperor of an empire, Kangxi Emperor had the power to achieve many things, yet he was also restricted in many ways. He was able to engage personally with the Westerners who were technologically and scientifically superior to the Chinese at the time. He was also in the best position to learn from the new Western system, and he could even import Western academics into the imperial academic system. Because of his unique identity, however, Kangxi Emperor could not convert to Catholicism. In addition, due to political considerations, although he had been close with a lot of Westerners in his youth, he broke off ties with the Pope during his old age, which resulted in gradual decline of Chinese and Western cultural exchanges. And the change of Westerners’ status in the Qing court also witnesses to Qing’s ambition to become a successful ruler in a multiethnic empire of Asia. In Kangxi Emperor’s example, we can observe that when Chinese are undergoing the process of knowledge system interactions, they often choose to directly fit Western knowledge into the Chinese framework. Although Kangxi Emperor was a special emperor by personally taking part and studying Western academics, but from his example we can also learn that the meaning of studying Western knowledge for Chinese was mostly functional and applicability was more important than actually understanding the essence.
Chen, Weirou, and 陳維柔. "Cross-cultural studies of contemporary performing arts in Taiwan─with "Emperor Kangxi and Sun King Luis XIV" as an example." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/25480631286718166569.
Full text國立臺灣藝術大學
戲劇學系表演藝術碩士班
100
With time ever changing, the trend of contemporary performing arts culture has had more changes. The interaction of two different kinds of cultures is taking a new step in the history of the performing arts. Taiwan's performing art groups continue to heat up and light up in the international arena. Since 1986, Taiwan's performing arts groups have been successively invited to many foreign arts festivals. The domestic National Theater Concert Hall holds Taiwan International Festival of Arts which invite many well-known foreign performing artists to participate in Taiwan's performing arts events and to add new features for the performing arts in Taiwan. Coinciding with the founding of a hundred years, this domestic group organized many large-scale exhibitions on this centurion occasion, such as the “Taipei International Flora Exposition”, National Palace Museum and the Contemporary Legend Theater performances ─ ─“Emperor Kangxi and Louis XIV”, etc. Combining the concept of "environmental theater"; the performance venue is set in an outdoor plaza. Completely different from the Concert Hall of the indoor theater, as with its space, light, sound, actors, limbs, stage designs, the audience’s attention will be impacted by the external ambiance. Therefore the performing choreographer must be well rounded to overcome these outdoor and natural external challenges. On the other hand, we must also take into account the personality and characteristic of the popular audience. The NTCH audience historically have favored seeing arts performances of the “Emperor Kangxi and the Sun King Louis XIV”, therefore the content of the performances must coincide with the tastes of the public. In "Emperor Kangxi and the Sun King Louis XIV”; the discussion primarily focuses on contemporary Taiwanese cross culture and also how it presents the performing arts through appearance and content. This study analyzes its stage props, text, and actor interpretations and defined the differences between other cross-cultural drama. It combines the concept of using an environmental theater, using an outdoor field to show performances and lighting projection with performers individual interpretations to create pieces of dramatic art. With changing times and cross-cultural trends, large-scale performances often have to show their own unique performing arts and how to coincide with other foreign cultures to create new cultural elements. In this study of the “Performing Arts”, “intercultural performance” and “performance field” these three key words and meanings are used to discuss performing arts which convey the consciousness of contemporary Taiwan society.
Haoyan, Song. "O "ser português" e o "outro": Revisitar a história de Portugal no diálogo com a civilização chinesa - O caso Tomás Pereira." Doctoral thesis, 2015. http://hdl.handle.net/1822/38463.
Full textA Europa e a Igreja Católica viviam um período conturbado, no contexto da Reforma Protestante do século XVI, quando a Companhia de Jesus surgiu, ajudando a garantir a posição do catolicismo no velho continente e tomando para si a missão de divulgar a fé a outros povos. Enquanto isso, Portugal descobria todo um Novo Mundo, graças à temeridade dos seus marinheiros e à ousadia dos seus reis. O jesuíta português Tomás Pereira foi um dos que partiu de Lisboa para o Oriente, sob as ordens do Padroado Português, para converter os infiéis ao catolicismo. Para isso, o religioso estudou a língua e cultura chinesas em Macau, antes de conquistar um posto em Pequim, junto do imperador Kangxi. A par do seu trabalho de proselitismo, Pereira foi um embaixador das ciências ocidentais e ocupou um importante cargo na corte Qing, desempenhando um papel de relevo nas negociações com a Rússia, na sequência da invasão de territórios chineses. O episódio da Controvérsia dos Ritos é revelador da influência que Tomás Pereira alcançou: após a proibição das missões na China e graças aos seus argumentos junto do imperador, o jesuíta conseguiu que o Édito de Tolerância ao Cristianismo fosse publicado. Para além disso, conhecedor que era da teoria musical, foi professor de música do próprio imperador e escreveu a primeira obra em chinês sobre a técnica musical ocidental. Enquanto o padre permaneceu em Pequim, foi registando os assuntos e acontecimentos mais importantes no seu diário, testemunho posteriormente entregue à Igreja Católica, em Roma. Muitas das suas memórias sobre Kangxi foram conservadas, permanecendo como documentos de grande valor histórico até à atualidade. Concomitantemente, a sua imagem permaneceu na literatura popular da China. O percurso de Tomás Pereira, que nasceu em Portugal mas passou a maior parte da sua vida na China, terá provocado uma metamorfose identitária. Através dele, é possível revisitar a história de Portugal no diálogo com a civilização chinesa: o seu contributo no domínio da interculturalidade é inegável. O grande objetivo do presente trabalho é precisamente estudar as relações culturais entre os dois países, a partir da ação dos jesuítas na segunda metade do século XVII e inícios do século XVIII, com especial enfoque na vida e identidade do padre Tomás Pereira (1645-1708).
The Europe and the Roman Catholic Church lived troubled times, in the context of the Protestant Reformation of the sixteenth century, when the Society of Jesus was created, to help protect the leading but threatened position of Catholicism. The Society was also chartered with the mission to disseminate Catholicism all around the world. During the same period of time, Portugal discovered a whole New World, thanks to the temerity of the Portuguese navigators and the audacity of Portuguese kings. As a Portuguese Jesuit, Thomas Pereira left Lisbon for the East in order to accomplish a mission bestowed by God, and tasks by Portugal. He studied the Chinese language and culture in Macau, which enabled him to later serve the Emperor Kangxi in Beijing. Besides evangelization, Pereira also taught Western sciences to the Chinese and occupied important offices in the imperial court. When Russia invaded China, he helped the Chinese envoy and successfully settled the dispute. In addition, has he was a master of music, not only was he made music teacher of the Emperor, but he also wrote the first Chinese book introducing Western musical theory. During the Rites Controversy episode, Thomas Pereira's influence was proved: China banned evangelization but, through his painstaking and continuous persuasions put forth to the Emperor, made it possible for Catholicism to be legally preached in China. Whilst living in China, Thomas Pereira kept record of the most important events in the form of his diary, and delivered them to the Catholic Church in Rome. Many of his memories about Emperor Kangxi can be found today, all of which of great historical value. In addition, his image often appears in the popular literature in China. Although born in Portugal, Thomas Pereira spent more years of his life in China than in his home country. Therefore, the identity of Thomas Pereira is worth studying. Through Thomas Pereira the Jesuit priest, we can revisit the history of Portugal and the dialogue with the Chinese civilization: his contributions made in the field of intercultural exchanges will always be remembered. The main purpose of this paper attempts to study the cultural relations between both countries, centered around the activities of the Jesuit priests between the second half of the seventeenth century and early eighteenth century, with special focus on the life and identity of father Thomas Pereira (1645- 1708).
欧洲与天主教是两个密不可分的时代元素。在十六世纪宗教改革的背景 下，为了巩固天主教在欧洲的地位，罗马天主教总会建立了耶稣会。此外，耶 稣会还负有向全世界传播天主教的职责。而在同一时期，葡萄牙发现了新大陆。 作为葡萄牙耶稣会士的徐日升，肩负着祖国与耶稣会的双重使命，离开了里斯 本前往东方。1672 年，徐日升来到了澳门，并在这里学习中国语言及文化，随 后，凭借着自身过人的学识，得以赴诏进京，为康熙皇帝效力。 除了传播福音外，徐日升还向中国居民讲授西方科学，并在大清朝廷内 身负要职。另外，徐日升精通西方乐理，不但教授康熙帝学习西乐，并且撰写 了第一部用中文介绍西方乐理知识的书籍。当俄国人侵犯中国领土的时候，是 徐日升帮助了中国使臣成功的平息了这场纷争。由于《礼仪之争》，中国禁止， 中国禁止传教士在华传教，然而，通过徐日升对康熙帝及朝中大臣的不断劝谏， 天主教才得以合法在华传播。 徐日升在华期间，将身边发生的重要事件以日记的形式记录了下来，并 寄给了罗马天主教会。此外，他呈给康熙帝的许多奏折也同样得以保存，这些 资料为后世的研究提供了极大的历史价值。同时，他的人物形象也经常出现在 中国的文学作品中。 虽然徐日升出生于葡萄牙，但是他一生的大部分时间都在中国度过。所 以，他的身份认同问题非常值得我们去进一步剖析。换言之，在他的一生中， 究竟扮演了何种角色呢？是葡萄牙人还是中国人？然而，无论答案如何，他在 中西文明交化中所做出的贡献都足以令人铭记。综上所述，本文通过分析中国 文化及徐日升（1645 - 1708）的文化认同问题，来回溯中葡两国的文明交流史。
Ho, Chien Cheng, and 簡承禾. "The Study of Kangxi Emperor’s Ri jiang shujing jie yi." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/40400431550200289639.
Full text東吳大學
中國文學系
100
The Ri jiang shujing jie yi (hereinafter referred to as “Shujing jie yi”) is one of the courses of Kangxi’s Ri jiang, the time of the lectures were from Kangxi seventeen years to nineteen years (1678~1680). Although the Shujing jie yi is the handouts of the Book of Documents which lecturer taught to Kangxi, no lack of lecturer’s hortatory words to the emperor, the readers cannot ignore the status of the lecturer and the emperor, the relationship of the monarch and the courtier. Therefore, the lecturer often compiled Kangxi’s daily speech into his handouts in order to follow the emperor’s command, even ingratiate himself with the emperor. This thesis mainly divides into six aspects to discuss: 1.It will discuss the study of Confucian classics which Kangxi received when he ascended the throne during his childhood, such as The Four Books and the Book of Documents, which both are based on Zhang Juzheng’s Zhi jie. Thus, his Ri jiang jiangzhang also is based on the Zhi jie after he take over the veins of the empire. 2.It will discuss the compiling, annotation and interpretation’s way of the Shujing jie yi. Through the observation of the Shujing jie yi’s features, it can perceive an attitude of the lecturer who satisfies the emperor’s heart. 3.It will discuss the Shujing jie yi’s interpretation of “Huang ji.” The lecturer explains the meaning of “Huang ji” in the Shujing jie yi, which has integrated the implication for the difference since the Han and Song dynasties. Thus, the lecturer can take care of the mentality of Kangxi who wants to control the official Confucian orthodoxy and the governance. 4.It will discuss how the Qing Dynasty deals with the natural disasters and the strange sight after Kangxi can grasp the meaning of “Huang ji.” The interpretation of Shujing jie yi, not merely expresses the emperor who is the agent of God, but also expresses the emperor who possesses the authority of God to dominate the universe. 5.Kangxi can dominate with God together, so the practical problem of the punishment is his manifestation, the authority of domination. Shujing jie yi exhorted Kangxi should govern a nation with his virtue not punishment and have a very respectful attitude towards the punishment. Thus, Kangxi particularly emphasizes the aspect of ethical self-cultivation in order to fulfill the ethics of self to show grace to the masses. 6. It will discuss how Kangxi and the lecturer’s responsibilities would be fulfilled through the Shujing jie yi, because the relationship between Kangxi and the lecturer are the teacher and student; the monarch and courtier. In the paper, mainly from the observation of Wu zi zhi ge, can see the centralization of the imperial power to aggravate much the monarch and courtier’s responsibilities. As mentioned previously, through the discussions of the different facets, this thesis will help everyone to understand the Shujing jie yi isn’t the simply handouts which the lecturer wrote for Kangxi, in which includes the awareness and content of the interaction from Kangxi and the lecturer, however will be proved in the future words and the deeds of Kangxi. Thus, the Shujing jie yi can be regard as the joint creation of Kangxi and the lecturer.
CHANG, YUN, and 張芸. "The Study of Kangxi Emperor’s Ri jiang shujing jie yi." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/22201955558696475443.
Full textCHEN, HSUAN-YU, and 陳宣羽. "Writing the Emperor's Personal Military : An Analysis of Kangxi Dynasty Compiling "Qinzheng Pingding Shuomo Fanglue"." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/un47r4.
Full text國立暨南國際大學
歷史學系
105
Qinzheng Pingding Shuomo Fanglue (History of the Qing-Dzungar Wars, hereinafter referred to as Shuomo Fanglue) is the fifth one of its kind, it contains the direct record of the conquest of Dzngar by Emperor Kangxi. Fanglue in Emperor Kangxi (1661-1722) period is the first official compilation of contemporary history about wars and the example of its kind later on. Government would ask officials to start the official process of history editing. It had usually started to be compiled and edited the record and documents of wars after the end of wars. Shuomo Fanglue had affected official activities about this kind of compilation of history after then. The process of Shuomo Fanglue editing and other related activities could be re-understood in three parts: i. the process of collecting, compilation, and other editing activities; ii. the circulation of Shuomo Fanglue; iii. other political activities about Shuomo Fanglue in the times of Emperor Kangxi and after Him. Through analyzing the editing process of Shuomo Fanglue could we understand that Qing government would make it the paradigm of Fanglue the same kind of Shuomo Fanglue, and how they would be put into practice in educational, political, and other different ways.
Books on the topic "Emperor Kangxi"
Zhongguo huang di: Kangxi zi hua xiang = The Emperor of China. 2nd ed. Shanghai Shi: Shanghai yuan dong chu ban she, 2005.
Find full textKangxi, Emperor of China, 1654-1722, ed. Kangxi ji xia ge wu bian yi zhu: Translation and annotation of Kangxi jixia gewu bian, or the writing on investigation of things by Emperor Kangxi during his leisure time. Shanghai: Shanghai gu ji chu ban she, 2007.
Find full text(Singapore), Asian Civilisations Museum. Reign of the Kangxi Emperor: Conference proceedings, Asian Civilisations Museum, Singapore, 21 March 2009. Singapore: Asian Civilisations Museum, 2010.
Find full textReign of the Kangxi Emperor: Conference proceedings, Asian Civilisations Museum, Singapore, 21 March 2009. Singapore: Asian Civilisations Museum, 2010.
Find full textCao Yin yu Kangxi: Yi ge huang shi chong chen de sheng ya jie mi = Ts'ao Yin & the K'ang-Hsi Emperor. Shanghai Shi: Shanghai yuan dong chu ban she, 2005.
Find full textA Jesuit garden in Beijing and early modern Chinese culture. West Lafayette, Ind: Purdue University Press, 2011.
Find full textThe emperor's new mathematics: Western learning and imperial authority during the Kangxi Reign (1662-1722). Oxford: Oxford University Press, 2012.
Find full textQing san dai tao ci yi shu pin jian: THE CERAMIC ART IN THE PERIODS OF QING EMPERORS KANGXI, YONGZHENG AND QIANLONG. Beijing Shi: She hui ke xue wen xian chu ban she, 2013.
Find full textBook chapters on the topic "Emperor Kangxi"
Miller, Harry. "The Kangxi Emperor, 1669–1699." In State versus Gentry in Early Qing Dynasty China, 1644–1699, 107–32. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137334060_5.
Full text"THE KANGXI EMPEROR:." In Imperial China, 900–1800, 841–55. Harvard University Press, 2003. http://dx.doi.org/10.2307/j.ctv1cbn3m5.36.
Full textKutcher, Norman A. "“To Guard against Their Subtle Encroachments”." In Eunuch and Emperor in the Great Age of Qing Rule, 68–82. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297524.003.0004.
Full textZhao, Gang. "The Kangxi Emperor Bans Trade with Southeast Asia." In The Qing Opening to the Ocean, 153–68. University of Hawai'i Press, 2013. http://dx.doi.org/10.21313/hawaii/9780824836436.003.0009.
Full text"8. The Kangxi Emperor Bans Trade with Southeast Asia." In The Qing Opening to the Ocean, 153–68. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824837921-010.
Full textHammers, Roslyn Lee. "The Kangxi Emperor Reworks the Pictures of Tilling and Weaving." In The Imperial Patronage of Labor Genre Paintings in Eighteenth-Century China, 14–44. Routledge, 2021. http://dx.doi.org/10.4324/9780429320620-1-2.
Full text"Emperor Kangxi of the Qing Dynasty (1654–1722; reigned 1662–1722)." In An Anthology of Chinese Discourse on Translation (Volume 2), 156–59. Routledge, 2016. http://dx.doi.org/10.4324/9781315544779-39.
Full textKutcher, Norman A. "The Influence of Eunuchs in Kangxi’s Inner Circle." In Eunuch and Emperor in the Great Age of Qing Rule, 83–107. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297524.003.0005.
Full textJami, Catherine. "The emperor and his astronomer (1668–1688)." In The Emperor's New MathematicsWestern Learning and Imperial Authority During the Kangxi Reign (1662-1722), 56–81. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199601400.003.0004.
Full textJami, Catherine. "Calculation for the emperor: the writings of a discreet mathematician." In The Emperor's New MathematicsWestern Learning and Imperial Authority During the Kangxi Reign (1662-1722), 180–213. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199601400.003.0010.
Full text