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Journal articles on the topic 'French Sinology'

Author: Grafiati

Published: 7 July 2024

Last updated: 31 July 2025

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1

Chubina, Tetiana, Yanina Fedorenko, and Alina Kryshtal. "French sinology development (13‒21 centuries): historical aspect." History of science and technology 12, no. 2 (2022): 197–209. http://dx.doi.org/10.32703/2415-7422-2022-12-2-197-209.

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French sinology takes a special place in the history of the sinological studies development. It was France that became the first country where the transformation of missionary sinology, which was common among a limited circle of researchers (mainly in a religious sphere), into the academic scientific discipline, which had already been taught and studied at a professional level in academic institutions, occurred. The Parisian type of sinology used to dominate the entire world for a long time, including such powerful centers of Chinese studies as Germany, Great Britain, the USA, and China itself

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2

Cheng, Anne. "Philosophy and the French Invention of Sinology." China Report 50, no. 1 (2014): 11–30. http://dx.doi.org/10.1177/0009445513516533.

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3

Pounds, Jona. "New Research on Political Cartoons and 20th Century French Sinology." Anthropology News 48, no. 2 (2007): 30. http://dx.doi.org/10.1525/an.2007.48.2.30.1.

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4

Weber, Ralph. "Controversy Over “Jullien,” or Where and What is China, Philosophically Speaking?" Journal of Chinese Philosophy 41, no. 3-4 (2014): 361–77. http://dx.doi.org/10.1163/15406253-0410304008.

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This article is about François Jullien and a controversy that arose over the publication of a pamphlet by Jean Franc¸ois Billeter entitled Against François Jullien, replied by Jullien in a volume subtitled Reply to *** (the asterisks standing for Billeter) and followed by collections of essays by French (and some German) intellectuals—one of them entitled For Jullien. The controversy assumed a weight that went beyond Jullien and the French debate to the heart of sinology and also of philosophy. The question, what and where China is philosophically speaking, is discussed with regard to the role

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5

Chang, Ting. "Crowdsourcing avant la lettre: Henri Cordier and French Sinology, ca. 1875–1925." L'Esprit Créateur 56, no. 3 (2016): 47–60. http://dx.doi.org/10.1353/esp.2016.0028.

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6

Monnet, Nathalie. "The Chinese Books in the French Royal Library: An Essential Element in the Birth of Western Sinology." Études chinoises 37, no. 2 (2018): 167–87. http://dx.doi.org/10.3406/etchi.2018.1652.

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7

Sidel, Mark. "The Re-emergence of China Studies in Vietnam." China Quarterly 142 (June 1995): 521–40. http://dx.doi.org/10.1017/s0305741000035049.

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After war, years of hostility and a long period of gradually improving Party and state relations, the study of China has begun to re-emerge in the Socialist Republic of Vietnam. Vietnam has had a sinological tradition for hundreds of years, linked to China by history, language, trade, a common border and in a myriad of other ways. From the mid-1950s until the early 1970s, thousands of Vietnamese students and officials studied in the People's Republic of China. Today the People's Republic remains Vietnam's key strategic threat. But the PRC, Taiwan, Hong Kong and overseas Chinese communities are

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8

Kozha, Ksenia A. "THE CHINESE ‘IDEOGRAPHIC’ SCRIPT: EVOLUTION OF PERCEPTIONS (BASED ON THE 19TH CENTURY AUTHORS)." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 210–18. http://dx.doi.org/10.31696/2618-7302-2020-4-210-218.

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The article explores briefly the history of research in one of the most arguable topics in Sinological linguistics — the definition of an ideographic script, i. e. the Chinese writing system perceptions in the Russian and Western sinology of the 19th century. J.-F. Champolion’s and T. Young’s discoveries of the nature of hieroglyphic script, its function and evolution, as well as their decipherment of the ancient Egyptians texts, naturally influenced the broad field of oriental linguistics, having stimulated researches of other hieroglyphic writing systems. The present article touches briefly

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9

Fogel, Joshua A. "Naitō Konan (1866-1934) and Chinese Historiography." Historiography East and West 1, no. 1 (2003): 137–53. http://dx.doi.org/10.1163/157018603764967578.

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Abstract Naitō Konan (1866-1934) was one of towering figures of twentieth-century Sinology, in Japan, China, and elsewhere. His theories concerning Chinese history continue to influence us all, often through secondary or tertiary means. Among his many books and articles is a large volume entitled Shina shigaku shi (History of Chinese historiography), arguably the first such comprehensive work in any language and still unsurpassed to this day, roughly eighty years after the chapters which comprise it were first delivered as lectures in Kyoto. Naitō argued that Chinese historical writing was div

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10

Wu, Huiyi. "Alien Voices under the Bean Arbor: How an Eighteenth-Century French Jesuit Translated Doupeng xianhua 豆棚閒話 as the “Dialogue of a Modern Atheist Chinese Philosopher”*". T’oung Pao 103, № 1-3 (2017): 155–205. http://dx.doi.org/10.1163/15685322-10313p04.

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This article examines an eighteenth-century French Jesuit’s translation of the final chapter of the early Qing collection of vernacular stories Doupeng xianhua 豆棚閒話 (Idle Talks under the Bean Arbor), which became a “philosophical dialogue” of a “modern atheist Chinese philosopher.” The trajectory of the text is examined by analyzing the layers of meaning superposed upon it by a succession of agencies: the original author Aina Jushi 艾衲居士, a Jiangnan literatus who philosophized on the fall of the Ming dynasty; Father François-Xavier Dentrecolles, the Jesuit missionary who translated the text wit

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11

Pylypchuk, Oleh, Oleh Strelko, and Yuliia Berdnychenko. "PREFACE." History of science and technology 12, no. 2 (2022): 194–96. http://dx.doi.org/10.32703/2415-7422-2022-12-2-194-196.

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The issue of the journal begins with an article on French sinology. French sinology takes a special place in the history of the sinological studies development. It was France that became the first country where the transformation of missionary sinology, which was common among a limited circle of researchers (mainly in a religious sphere), into the academic scientific discipline, which had already been taught and studied at a professional level in academic institutions, occurred. The Parisian type of sinology used to dominate the entire world for a long time, including such powerful centers of

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12

Bartosch, David. "Alexandre de la Charme’s Chinese–Manchu Treatise Xingli zhenquan tigang (Sing lii jen ciyan bithei hešen) in the Early Entangled History of Christian, Neo-Confucian, and Manchu Shamanic Thought and Spirituality as Well as Early Sinology." Religions 16, no. 7 (2025): 891. https://doi.org/10.3390/rel16070891.

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The work Xingli zhenquan tigang (Sing lii jen ciyan bithei hešen) was written in Chinese and Manchu by the French Jesuit Alexandre de la Charme (1695–1767) and published in Beijing in 1753. The first two sections of this paper provide an introduction to de la Charme’s work biography and to further textual and historical contexts, explore the peculiarities of the subsequent early German reception of the work almost 90 years later, and introduce the content from an overview perspective. The third section explores the most essential contents of Book 1 (of 3) of the Manchu version. The investigati

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13

Kobzev, Artem I. "The First Interpretations of the Yi-jing in the West and in Russia." Voprosy Filosofii, no. 5 (2021): 182–98. http://dx.doi.org/10.21146/0042-8744-2021-5-182-198.

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The Yi-jing易經(Canon of Changes), or Zhou yi周易(All-Encompassing Cyclical Changes of the Zhou [era]), is “the book of books” of Chinese culture, which is also claimed to be the primary source of binary numeration, first described in the West by Leibniz. He was always interested in China, familiar with the binary code of tri and hexagrams (gua) of the Yi-jing and acknowledged its mythical creator, the ancestor emperor Fuxi, as the discoverer of binary arithmetic, and himself – as the one who found it again after four thousand years. At present, historical data do not allow us making an accurate c

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14

Mashevskyi, Oleh, and Olga Sukhobokova. "ON THE SCIENTIFIC AND EDUCATIONAL FIELDS OF AMERICAN AND ORIENTAL STUDIES: ON THE OCCASION OF MAKAR TARAN’S 50TH ANNIVERSARY." American History & Politics: Scientific edition, no. 18 (2024): 137. http://dx.doi.org/10.17721/2521-1706.2024.18.11.

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Prominent individuals are significant in modern scientific and educational progress, especially in innovative and extremely significant fields for Ukraine such as Oriental, American, and European Studies. Among such personalities is an Associate Professor of the Department of Modern and Contemporary History of Foreign Countries, head of the «Ukrainian Association of American Studies», and one of the founders and deputy head of the editorial board of the specialized scientific journal, Makar Taran, who turned 50 in August 2024. This article aims to highlight Makar Taran’s educational, scientifi

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15

TANG, Xiaolu. "Traduction du dialecte fondée sur la théorie du skopos : une analyse sur la version française de Bons baisers de Lénine." Langues & Cultures 5, no. 02 (2024): 68–76. https://doi.org/10.62339/jlc.v5i02.286.

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L'intégration du dialecte du Henan constitue l'une des caractéristiques les plus distinctives du roman Bons baisers de Lénine de l'écrivain chinois Yan Lianke. La traduction exacte des dialectes présents dans le texte source vers la langue cible représente un défi majeur pour le traducteur. Cet article s'attache à examiner la version française réalisée par la sinologue Sylvie Gentil, en mobilisant la théorie du skopos pour analyser les stratégies traductives adoptées dans le traitement du dialecte, ainsi que les répercussions de ces choix sur la réception par le lectorat francophone. Abstract

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16

Will, Pierre-Étienne. "French Sinology." Journal of Chinese History, November 7, 2022, 1–50. http://dx.doi.org/10.1017/jch.2022.27.

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Abstract The history of French Sinology—that is, of scholarly research on things Chinese by French-speaking authors working from Chinese sources—goes back to the seventeenth century and can be divided into several periods determined in large part by sociopolitical factors, and marked by different approaches and emphases: I propose to describe them as the missionary age (seventeenth–eighteenth centuries); the first academic efflorescence (nineteenth century); the advent of field research and the impact of colonialism and the social sciences (first half of twentieth century); and the postwar era

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