Dissertations / Theses on the topic 'Han Dynasty (China)'

Han Shu is our first history book which narrates the story by dynasty. It carries a lot of valuable information of the Han dynasty, both historically and literarily. However, because of the long-ago history, a lot of language, pronunciation, naming system, names of officials and places are now difficult to read and understand. Throughout the history, a number of people had analyzed Han Shu. These people have solved a lot of queries. Yang Shuda has high achievements in analyzing Han Shu. He is not only good at etymology and phonology but also analyzing parts of speech and sentence patterns. In terms of the use of materials, not only does he compare different versions of literature, but also uses inscriptions and even cultural data such as marriage and death for analysis. All these contribute to his unique analysis. The analysis of Han Shu has opened up a new field as more and more materials are excavated. Bronze, lacquer and even lute and currency are used in research. This has broadened the academic horizons and solved many mysteries. In 1983, in Hubei province, a lot of Han bamboo slips were excavated, which have provided tremendous help to our understanding of the medicine, law, mathematics and others of the Han dynasty. By the time when current books of Han analysis such as Yang Shuda’s Han Shu Kui Guan were punished, bamboo clips of Zhangjiashan were not yet unearthed. It is unable to invoke this important information, resulting in some doubtful content. I hereby try to make use of these bamboo slips to supplement previous comments, provide new research directions, or affirm previous results. This dissertation is divided to six parts. Each uses the notes of current analysts as the starting point while incorporating Zhangjiashan Han bamboo slips. My analysis is based on Yang Shuda Han Shu Kui Guan, together with the analysis of some current analysts.
published_or_final_version
Chinese Language and Literature
Master
Master of Arts

This thesis studies Han Dynasty stone carved tombs in Central and Eastern China. These multi-chambered tombs were constructed from carved stone slabs, and were very popular among the Han people. However, such horizontal stone structures were entirely new, and were a result of outside stimuli rather than an independent development within China. The stone carved tombs were a result of imitating royal rock-cut tombs, while the rock-cut tombs were stimulated by foreign examples. Moreover, many details of stone carved tombs also had Western features. These exotic elements were incorporated to satisfy specific requirements of the Han people, and reflected the desire to assimilate exotica within Chinese traditions. Some details within stone carved tombs showed high level of stone working technologies with Western influences. But in general the level of stone construction of the Han period was relatively low. The methods of construction showed how unfamiliar the Western system was to the Han artisans. Han Dynasty stone carved tombs were hybrids of different techniques, including timber, brick and stone works. From these variations, Han people could choose certain types of tombs to satisfy their specific ritual and economic needs. Not only structures, but also pictorial decorations of stone carved tombs were innovations. The range of image motifs is quite limited. Similar motifs can be found in almost every tomb. Such similarities were partly due to the artisans, who worked in workshops and used repertoires for the carving of images. But these also suggest that the tombs were decorated for certain purposes with a given functional template. Together with different patterns of burial objects and their settings, such images formed a way through which the Han people gave meaning to the afterworld. After their heyday, stone carved tombs ceased being constructed in the Central Plains as the Han Empire collapsed. However, they set a model for later tombs. The idea of building horizontal stone chamber tombs spread to Han borderlands, and gradually went further east to the Korean Peninsula. The legacy and spread of the Chinese masonry tradition was closely related to the political circumstances of late Han and post-Han period. The spread of stone chamber tombs in Northeast Asia is presented as a part of a long history of interactions between different parts of Eurasia.

Han Yu is famous in Chinese history both for his literature and for his defense of Confucianism at a time when it was being seriously challenged by Buddhism and religious Taoism. Although his influ- ence was limited during his own lifetime, in later times Han Yu came to symbolize the conservative Confucian values that are often identi- fied with the traditional Chinese state. This study examines Han Yu's life and thought in an attempt to determine to what extent his later image as an ideal Confucian was or was not justified. A chapter on the historical background provides the context for Han Yu's biography, which is divided into five chap- ters. This is followed by a chapter discussing the intellectual back- ground of Han Yu's thought. Two further chapters discuss, first, the basis of Han Yu's conservative image, and, second, a number of his writings which illustrate the limits of his conservatism. Han Yu's ideas are related to the political and social circumstan- ces of his times, and it is found that while he is indeed a conservative and a Confucian, the extent of both his conservatism and his Confucian orthodoxy have been exaggerated.

How and why was imperial power made visually and physically manifest in two similar, contemporaneous megastates - the Roman Principate and Qin-Han China? Framing the Chinese and Roman material within such a question breaks it free from the web of expectations and assumptions in which conventional scholarship almost always situates it. It also builds upon the limited but promising work recently undertaken to study these two empires together in a comparative context. The purpose of this thesis is not to discover similarities and differences for their own sake; but, by discovering similarities and differences, to learn about the nature of imperial authority and prestige in each state. The comparative method compels us to appreciate the contingent - and sometimes frankly curious - nature of visual and artefactual phenomena that have traditionally been taken for granted; and both challenges and empowers us to access higher tier explanations and narratives. Roman expressions of power in visual terms are more public, more historical- biographical, and more political, while Qin-Han images and objects related to imperial authority are generally more private, generic and ritual in their nature. The Roman material emphasizes the notional complicity of large groups of people - the imperial subjects who viewed, crafted and often commissioned these works - in maintaining and defining the emperor's power. If the Han emperor's power was the product of complicity, it was the complicity of a small group of family members and courtiers - and of Heaven. These contrasting sets of power relationships connect to a concerted thematic focus, in the case of Rome, on the individual of the princeps; that is, the individual personage and particular achievements - especially military achievements - of the emperor. This focus is almost always taken for granted in Roman studies, but contrasts profoundly with the thematic disposition of Han artefacts of power: these reflect a concentrated disinterest in imperial personality altogether, emphasizing instead the imperial position; that is, both the office of emperor and a cosmic centrality. While this thesis reveals some arresting contrasts, it also harnesses the dichotomous orientations of Roman and Chinese archaeology to reveal that the conventional understanding of much of this material can be misleading or problematic. Many of the differences in the ways such images are usually interpreted have as much to do with the idiosyncrasies and path dependency of two fields - in short as much to do with the modern viewer - as they do with the images themselves and the traditions that produced them.

Cette thèse concerne l’histoire, l’archéologie et la géographie historique de la Chine ancienne. Elle porte sur les formations des commanderies impériales formées aux frontières de la dynastie des Han occidentaux (206 av. J.-C. – 9 apr. J.-C.). À la charnière des IIe et Ier siècles av. J.-C., le maintien des territoires conquis passait par une stratégie impériale complexe allant d’une phase d’occupation militaire jusqu’à la mise en place d’une politique migratoire de populations civiles issues du centre de l’empire. En nous concentrant sur Dunhuang (province du Gansu), la plus lointaine des commanderies formées aux marches occidentales du territoire, nous suivons localement ces stratégies d’acquisition et d’occupation. L’analyse se fonde sur les missions de terrain menées par l’auteur, sur la relecture des Histoires dynastiques, la prise en compte des données matérielles issues des fouilles et prospections archéologiques et l’exploitation de sources épigraphiques inédites. Par le biais d’une nouvelle méthodologie, nous parvenons à individualiser son développement au sein d’un territoire situé au carrefour commercial et diplomatique avec les royaumes et cultures centre-asiatiques. De la mise à jour de sa cartographie antique et de sa chronologie, il résulte une révision complète des premières phases de développements des principaux centres administratifs militaires et civils de Dunhuang
This dissertation centers on the history, archeology and historical geography of Early China. It examines the steps of establishment of the imperial commanderies founded in the vicinity of the Western Han dynasty boundaries (206 BCE – 9 AD). At the turn of the second and the first centuries BCE, the imperial strategical efforts made to stabilize of newly conquered territories passed through a complex system. Starting from the military occupation il lead to the migration of populations from the center of the empire. Focusing on Dunhuang (Gansu Province) – the westernmost commandery established with the Empire borders – we follow at regional scale those strategies of conquest and occupation. In addition of various fieldwork performed by the author, this research is based on a different approach of the Dynastic Histories, the use of archaeological data and the exploitation of untrodden epigraphic material. By using a new methodology, we have managed to individualize its development within a territory located at the crossroads of commercial and diplomatic highways with the Central-Asian kingdoms and cultures. As a result of its cartography and chronology being put up to date, we have obtained a complete revision of the first steps of organization of the main military and civilian centers of Dunhuang

La thèse étudie l'élaboration d'une nouvelle religion d’etat pendant la dynastie des Han antérieurs à travers la genèse du plus important des rituels impériaux : le sacrifice au ciel (Jiao). La première partie analyse le point de vue de dong Zhongshu à partir d'une traduction critique des chapitres du Chungiu Fanlu se rapportant au sacrifice au ciel. Dans la deuxième partie, la définition du sacrifice au ciel proposée par Dong Zhongshu est confrontée aux textes anciens censés en être la source (Shijing, Chungiu, Liji, et en annexe Shangshu et Zhouli). Il est démontré que le sacrifice au ciel conçu par les lettres des Han n'était pas un rituel ancien dont les classiques avaient gardé la mémoire, mais un rituel reconstruit dans le but de fonder une religion nouvelle, dégagée des cultes hérités du passé. Ces cultes, dispersés sur l'ensemble du pays, étaient représentés à la cour par les magiciens (Fangshi). Les luttes d'influence entre lettres et Fangshi pour la domination de la religion impériale sont étudiées dans la troisième partie à travers l'analyse du chapitre "les sacrifices Feng et Shan" des mémoires historiques et la traduction de la seconde partie du "traité des sacrifices" des annales des Han antérieurs
The thesis analyses the formation of a new state religion during the former Han dynasty by considering the establishment of the most important imperial ritual: the sacrifice to heaven (Jiao). The first part studies the theories of Han scholar Dong Zhongshu and provides a translation of the chapters in the Chungiu Fanlu concerning the sacrifice to heaven. The second part compares dong Zhongshu's view of the Jiao with the material found in the classics, which he claims to be the source of his theory. We attempt to prove that the sacrifice to heaven proposed by Dong Zhongshu and the Han scholars was not an ancient ritual transmitted through the classics, but was a reconstruction intended as the corner-stone of the new state religion. This new religion was designed to replace the ancient local cults inherited from the Qin dynasty and the warring states period, cults which were largely influenced by the magicians (Fangshi). The third part analyses the "Feng and Shan sacrifices’” chapter of Sima Qian's records of the grand historian and give a translation of the second part of history of the former Han dynasty chapter, the "treatise on the sacrifices"; we introduce the struggles and the debates between scholars and Fangshi, both eager to control the state religion

Le Jijiupian, également appelé Jijiuzhang par des calligraphes est un glossaire rimé qui contient environ mille mots reflétant la brillante civilisation des Han. Il servira aussi de modèle d'écriture cursive zhangcao, d'où son rôle aussi important dans l'histoire de l'éducation élémentaire que dans l'histoire de la lexicographie ou de la calligraphie. Les deux majeures versions du texte, composées à deux siècles d'intervalle montrent deux étapes de l'orthographe chinoise, avant et après la publication du fameux dictionnaire de Xu Shen, le Shuowen jiezi. L'étude, utilisant les résultats conjoints de la recherche archéologique et de la philologie comparée, comprend une histoire détaillée de la transmission du texte, une édition critique, une traduction commentée et abondamment illustrée, un choix de préfaces historiques, une étude de caractères répétés, une table des rimes et un index alphabétique des occurrences
Jijiupian, currently named Jijiuzhang by the Chinese calligraphics, is a rhymed glossary, which contains around one thousand various words reflecting the brilliant civilization of the Han. It will be used as pattern of the cursive writing zhangcao, so that this glossary is important in the history of the elementary education as well as in the history of the lexicography or the calligraphy. The two major versions of the glossary, each other separated by two centuries, show two levels of the Chinese writing, before and after the publication of the Xu Shen's famous dictionary Shuowen jiezi. The study, which uses the results of both archeological research and comparative philology, contains a comprehensive history of the transmission of the text, a critical edition, a translation with abundant notes and rich iconography, a presentation of its most famous prefaces, a study about the iterative characters of the Jijiuan, a table of the old rhymes and an alphabetical index of the occurrences

Une nouvelle forme artistique funéraire apparaît en Chine sous la dynastie des Han orientaux (25-220) avec les fauves de pierre en ronde bosse, positionnés par paires à l’extérieur de la tombe. Sous un aspect allant du plus réaliste au plus fantastique, leur corps les apparente aux félins, tandis que cornes et ailes s’y greffent pour donner naissance à des animaux merveilleux. Cet art disparaît pendant deux siècles, avant de renaître sous les Dynasties du Sud (420-589) sous une forme monumentale et normalisée. La thèse propose un historique des recherches chinoises et occidentales relatives à ces fauves, des travaux de Victor Segalen (1878-1919) à nos jours, ainsi qu’une analyse détaillée des sculptures, avant de revenir sur l’énigme archéologique que pose leur apparition. A travers une étude de leur représentation et de leur place dans l’ensemble funéraire, nous proposons d’en décrypter méthodiquement l’apparence, l’identité et le rôle
A new form of funerary art was created under the Eastern Han dynasty (25-220 A. D. ) with the three-dimensional wild felines in stone, placed outside the tomb, in pairs. These animals vary from the most realistic appearance to the most fantastic one. Their body reminds a feline and the addition of horns and wings creates new forms of fantastic animals. After a gap of two centuries, this art form reappeared on a monumental scale and under a formalised use in the South Dynasties period (420-589). The thesis presents a historical account of the works Chinese and Western researchers led on these stone felines, based on the first works of Victor Segalen (1878-1919). After a detailed analysis of the sculptures, the study deals with the archaeological enigma of their creation. Through a study of their representation and position within the whole funerary process, we will attempt to methodically decipher their identity, physical form and function

Malgré une histoire textuelle problématique, le " Livre de la Grande paix " (Taiping jing) transmis par le Canon taoïste des Ming reflète incontestablement des idées enracinées dans la vision du monde de l'époque des Han (206 av. J.-C.-220 ap. J.-C.). La cohérence de son contenu en apparence hétérogène réside dans l'idéologie tripartite qui sous-tend son substrat cosmologique et dépeint l'univers tout entier en une structure arborescente dérivant du modèle de base Ciel-Terre-Homme. Deux logiques triadiques s'opposent dans cette idéologie : un processus ternaire de déclin dans lequel l'Homme est déchu de la perfection originelle et un processus synthétique de retour à l'Unité dans lequel l'Homme incarne la réunion harmonieuse des pôles de la binarité. La trifonctionnalité vitaliste du dispositif varie en conséquence.

碩士
國立中央大學
中國文學研究所
98
The mythology of East China Sea is influenced by immortal''s thought in the Warring States in the last years , and is built and formed with the corresponding eastern maritime fairyland in the west, become the system of township of two immortals in China: Western to fluffy the fairyland in the Kunlun paradise and East China Sea. The early scholar thinks its source of the fairyland mythology of East China Sea is coming from the Kunlun westernly, but record according to such as " A Chinese Bestiary ", " Songs of the South ",etc., and observe the culture background of the ancient eastern seashore, can find the actually eastern immortal''s thought has its reason, not influence of receiving the Kunlun completely. So this text will probe into the primitive mythical content of East China Sea, and after thereafter changing into the fairyland mythology, in Qin Han development of period, come on to set up the mythical system in East China Sea. The mythical forming of East China Sea wins the influence of the cultural faith of geographical environment and East Peoples from locality deeply, because make a living in the Chinese strand of East Peoples, its mythical content and sea are buckled closely; And the east is the place of the sunrise, so the worship and extending out and presenting in locality in a large amount mythologies in spring to the sun. In addition the believing in culture such as bird''s totem faith, mulberry tree faith,etc. of Asian Peoples, and the legend of adult that form because of the local ethnic group''s characteristic, all influence the mythical forming of East China Sea deeply. Very abundant pluralism such as the sun mythology, emperor''s mythology, different mythologies of people of foreign country of the mythical content of East China Sea in the pre-Qin period, show primitive people to the imagination of the world, and plural faith. By the Chun Qiu (Spring – Autumn) began at Qi, Yan region Alchemist Celestial Group and Party doctrine, its meaning to Longevity main, they capture some elements of the original East China Sea, such as longevity, the concept of regeneration, sea fairy mountains, adults The story of the country, etc., construction of the East Sea of Wonderland. Immortality imperial inspection tour to east journey to the East China Sea is greatly enhanced the status of myth, the myth also be molded into the East China Sea and the Western Kunlun corresponds to the East Sea Paradise. East China Sea to the Qin and Han from the original myth of the East China Sea during the Immortals myth, its evolution is a viable scenario, and can form a complete system, the basic structure of the East China Sea myths also been established in the Qin and Han Dynasties, future generations will be the East China Sea Myth as a basis for continuously extended.

對建築方向觀念的關注并將其與日常的營造活動緊密聯繫起來是中國傳統建築的重要特徵之一。建築方向觀念對於建築造型、功能佈局乃至空間使用都有深遠的影響。這些影響甚至轉化成為匠人門所恪守的一系列與之相關的建築營造原則。一般而言，特定地域、特定時期對於建築方向觀念在建築營造中的應用會產生一種較為流行的空間格局，而隨著建築方向觀念的轉變，流行的空間格局則又會隨之而變。對建築方向觀念轉變的忽視往往造成對建築空間模式的誤解，尤其是西漢早期的相關轉變，對建築空間模式的當代認識產生了巨大的障礙。劉敦楨先生甚至對這一時期皇居的空間模式稱之為“開數千年未有之例（劉敦楨《大壯室筆記》）。因此，本研究試圖探尋這種因建築方向觀念轉變而形成的空間模式，并進一步探討建築方向觀念對於傳統建築營造的影響機理和表現。
本論文選擇位於帝國都城以及諸侯國都城的皇家建設作為切入點，從地下世界的建構與現實生活世界的建設兩個大方面來探討建築方向觀念，即關注皇家陰宅與陽宅的建築方向觀念。對於地下世界的建構而言，論文又進一步分成皇帝陵寢以及諸侯王陵寢兩章來敘述。本論文整體上通過標示功能空間單元所形成的核心圖式以及其間一條從朝至寢的路徑作為建築方向觀念的信號，來繪製各種空間的建築方向圖式，并由此對三種不同尺度的空間進行比較分析。最后發現，從時間上和地域空間上存在一種普遍的建築方向觀念同步轉變的現象和潮流。
論文結論部份，進一步探討了影響西漢早期建築方向觀念轉變的相關因素和動機，并從方法論角度總結了建築方向觀念研究作為建築空間觀念研究的一個重要部份的兩個方面，即作為建築實體存在的意義表述方面以及作為空間認識的人的意圖方面來探討空間觀念研究的兩個方面。論文選擇建築方向觀念作為視角，通過對這一分析和設計工具的揭示，以期助益於中國建築空間的更深入的理解、使用、設計和營造，從而回應了凱文林奇城市意象的五要素表達以及諾伯格舒爾茨建築意義闡述在中國語境下的結合點。
The emphasis on architectural direction conception in daily construction practices in ancient china was one of the most critical features of Chinese traditional architecture. It had almost penetrated into all aspects of the space constructions such as the constructions of architectural forms, the functional spaces and the using of the spaces. It gradually transformed to architectural principles followed by craftsmen. Generally speaking, the application of such architectural direction conception into constructions led to a prevalent space pattern by emphasizing particular direction and position in different periods and regions and the changing of such architectural direction conception also lead to the transition of the space pattern. Particularly, in the early periods of Western Han dynasty there was a drastic process of change which blurred the understanding of the space patterns. Such space patterns caused by the architectural direction conception transition were even classified as “special cases out of thousands years’ tradition (Liu Dunzhen, 1982, p.146). Therefore, this study attempts to explore the transition of space patterns by examining the transition of the architectural direction conception and further discuss the mechanism how architectural direction conception impacted on spatial constructions.
This thesis selects the royal constructions in the capital city of both empire and kingdoms as breakpoint and divides the examination of the architectural direction conception as two parts: the underground world and the living world. The underground world is further divided into two chapters: the emperor’s mausoleums and the kings’ mausoleums. With the help of the signals of architectural direction conception by marking the functional units and the path from the court to residential area, the comparison of these different scales of the spaces show a phenomenon of synchronized and relatively transition process of architectural direction conception.
In conclusion, this research further discusses the factors and motivations that impacted on the transition of the architectural direction conceptions and the methods adopted in this research as both analytical and design tool to understanding, constructing and using Chinese architectural space. This method responses to the theory of the image of a city through five elements by Kenvin Lynch and the interpretation of the meanings of western architecture by Norberg-Schulz in Chinese context.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Jiang, Zhidan.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2013.
Includes bibliographical references (leaves 324-345).
Abstracts also in Chinese.
Abstract --- p.i
Acknowledgments --- p.iv
Contents --- p.v
List of illustrations --- p.viii
List of tables --- p.xviii
Chapter Part I: --- Introduction --- p.1
Chapter Chapter 1 --- The Architectural Direction Conception --- p.1
Chapter 1.1 --- Problem statement --- p.2
Chapter 1.2 --- Framework of the study --- p.9
Chapter 1.2.1 --- Objectives: architectural direction conception --- p.10
Chapter 1.2.1.1 --- Definition --- p.10
Chapter 1.2.1.2 --- Signals of the architectural direction concept --- p.11
Chapter 1.2.1.3 --- Systematic architectural space --- p.12
Chapter 1.2.2 --- Time-space Framework --- p.12
Chapter 1.2.2.1 --- Time span --- p.13
Chapter 1.2.2.2 --- Scope of the geographic areas --- p.15
Chapter 1.3 --- Literature review --- p.15
Chapter 1.3.1 --- Chinese architectural direction concept --- p.16
Chapter 1.3.2 --- Western architectural theory and architectural direction concept --- p.18
Chapter 1.3.2.1 --- Wind rose and architectural direction concept --- p.19
Chapter 1.3.2.2 --- Form principles and direction neglecting --- p.19
Chapter 1.3.2.3 --- Space internal and architectural dimensions --- p.20
Chapter 1.3.2.4 --- Place and direction concept --- p.21
Chapter 1.4 --- Methodology --- p.21
Chapter 1.4.1 --- Sources and their limitations --- p.22
Chapter 1.4.1.1 --- Literary materials --- p.22
Chapter 1.4.1.2 --- Archaeological materials --- p.24
Chapter 1.4.2 --- The study of the architecture under the rules of propriety --- p.25
Chapter 1.4.3 --- Narrative strategies --- p.26
Chapter 1.4.3.1 --- yin-yang dualities and asymmetry --- p.27
Chapter 1.4.3.2 --- Background, analysis and summery --- p.27
Chapter 1.4.3.3 --- Position, path, and architectural direction concept --- p.27
Chapter Part II: --- The Transition of Architectural Direction Conception in Burial Constructions --- p.29
Chapter Chapter 2 --- The Transition of Architectural Direction Conception in Emperors’ Mausoleums --- p.29
Chapter 2.1 --- Background --- p.30
Chapter 2.1.1 --- Mausoleums --- p.30
Chapter 2.1.2 --- Location --- p.37
Chapter 2.1.2.1 --- Wannianling 萬年陵 on Beiyuan 北原 (northern loss platform) to the north of the city Yueyang 櫟陽 --- p.37
Chapter 2.1.2.2 --- Wuling 五陵 (five mausoleums) on Xianyang Yuan 咸陽塬 (Xianyang tableland) to the north of the Chang’an walled city 長安城 in early periods --- p.42
Chapter 2.1.2.3 --- Three mausoleums to the southeast of Chang’an City 長安城 --- p.54
Chapter 2.2 --- The Architectural direction conception transition analysis --- p.57
Chapter 2.2.1. --- The Mausoleum County 陵縣 --- p.58
Chapter 2.2.2. --- Mausoleum Town 陵邑 --- p.67
Chapter 2.2.3 --- Mausoleum Complex 陵區 --- p.73
Chapter 2.2.3.1 --- Mounds above the ground and passages underground --- p.78
Chapter 2.2.3.2 --- Architectural sites --- p.89
Chapter 2.2.3.3 --- Burial objects Underground --- p.99
Chapter 2.3 --- Summery --- p.110
Chapter Chapter 3 --- The Transition of Architectural Direction Conception in Tomb Complexes of Kings with Princely Titles --- p.112
Chapter 3.1 --- Background --- p.113
Chapter 3.1.1 --- Manifested forms as physical substance --- p.114
Chapter 3.1.1.1 --- Location and the distribution map of the excavated tombs --- p.114
Chapter 3.1.1.2 --- Occupants --- p.146
Chapter 3.1.1.3 --- Institutions with officials for design, construction and maintain of the tomb complexes --- p.157
Chapter 3.1.1.4 --- Archaeological typology --- p.163
Chapter 3.1.2 --- Conceptualized space of tomb complexes --- p.164
Chapter 3.1.2.1 --- The divisions of archaeological space in the tomb complexes --- p.166
Chapter 3.1.2.2 --- The architectural functional divisions in the tomb complexes --- p.169
Chapter 3.2 --- The transition analysis of architectural direction conception --- p.175
Chapter 3.2.1 --- Prince-titled kings --- p.180
Chapter 3.2.1.1 --- Divisions and Units --- p.183
Chapter 3.2.1.2 --- Architectural direction concept --- p.213
Chapter 3.2.2 --- Zongzheng-titled kings --- p.224
Chapter 3.2.3 --- Kingdom of Chu 楚 --- p.229
Chapter 3.3 --- Summery --- p.235
Chapter Part III: --- The Transition of Architectural Direction Conception in Non-Burial Constructions --- p.237
Chapter Chapter 4 --- The Transition of Architectural Direction Conception in Capital city and palaces --- p.237
Chapter 4.1 --- Background --- p.238
Chapter 4.1.1 --- The brief construction history of Xianyang 咸陽 in Qin dynasty --- p.239
Chapter 4.1.1.1 --- King Zhaoxiangwang 昭襄王 --- p.240
Chapter 4.1.1.2 --- Emperor Shi Huangdi --- p.243
Chapter 4.1.1.3 --- The space structure of thirty palaces in Xianyang 咸陽 in the reign of Emperor Shi Huangdi --- p.248
Chapter 4.1.2 --- The brief construction history of Chang’an 長安 before Emperor Xuandi --- p.250
Chapter 4.1.2.1 --- The constructions in the reign of Emperor Gaodi --- p.250
Chapter 4.1.2.2 --- The constructions in the reign of Emperor Huidi, Emperor Wendi, and Emperor Jingdi --- p.251
Chapter 4.1.2.3 --- The constructions in the reign of Emperor Wudi and Emperor Zhaodi --- p.251
Chapter 4.2 --- The transition analysis of architectural direction conception --- p.252
Chapter 4.2.1 --- The transition of the space structure of the capital city --- p.246
Chapter 4.2.1.1 --- The space structure of Xianyang 咸陽 --- p.253
Chapter 4.2.1.2 --- The space structure of Chang’an 長安 --- p.271
Chapter 4.2.2 --- The transition of the architectural direction concept of the capital city --- p.285
Chapter 4.2.2.1 --- The transition analysis in the scale of city --- p.286
Chapter 4.2.2.2 --- The transition analysis in the scale of palace --- p.299
Chapter 4.2.2.3 --- The transition analysis in the scale of building --- p.305
Chapter 4.3 --- Summery --- p.308
Chapter Part IV: --- Conclusion --- p.310
Chapter Chapter 5 --- The Transition of Architectural Direction Conception --- p.310
Chapter 5.1 --- The meaning, intention and conception of the space identity --- p.313
Chapter 5.1.1 --- The change of the architectural technology --- p.314
Chapter 5.1.1.1 --- Orientation by stars and the calendar reform --- p.314
Chapter 5.1.1.2 --- Materials and cultural differentiation --- p.316
Chapter 5.1.2 --- The change of architectural structure form --- p.318
Chapter 5.1.2.1 --- Storied building 樓閣建築 and high-terrace building 高臺建築 --- p.318
Chapter 5.1.2.2 --- chao 朝 (court) and qin 寢 (residential ground) --- p.319
Chapter 5.1.3 --- The change of functional space --- p.319
Chapter 5.1.3.1 --- Taoist and Confucius thoughts on space order --- p.320
Chapter 5.1.3.2 --- The military and the civil resources’ distribution --- p.321
Chapter 5.2 --- Summery: The synchronization and spread of the conception transition and the research in the future --- p.322
Bibliography --- p.323
Chapter A --- Abbreviations --- p.323
Chapter B --- Bibliography --- p.328

碩士
國立成功大學
歷史學系碩博士班
94
Under the concept of “farming for war” from the previous principalities of the Zhou dynasty, the kingdoms in the central Chinese plain and its surroundings in the Warring States Period were extending their boundaries and conquering one another. Combined with the inciting policies, this led to the achievement of “merging all territories” in the Qin dynasty, allowing ancient Chinese history to enter into a great empire era. The extended area for the Han people, in particular towards the northern territories, by far exceeded what’s required for an agricultural economy. The defensive walls built by kingdoms in the Warring States Period were developed into the Great Wall in the Qin dynasty. This, together with the construction of the transportation network using “carriage ways”, formed strong defence for the agriculture of the Han people in the central Chinese plain. It prevented the northern people from invading and robbing the Chinese territory and provided a basis for the further development of the Chinese civilization as well as economical structure. 　　Based on ancient scripts, historical literature and archaeological reports, this thesis attempts to address important events for the economical and political developments and expansions and their corresponding policies and management, during the Warring States Period and Qin and Han dynasties, in terms of the basic meanings of war and economy. In this study of the war-economy in ancient Chinese history, the viewpoint of the history and theory of economy is introduced. On the issue of defence, the strategies of “advance defence” and “preemption” are used to explain the military action in the River South Area (河南地) by the Qin dynasty and the development of the River West Area (河西地) and the West Territory (西域) by the Han dynasty. Finally, a discussion is given of how the financial polices were used in the Han dynasty to adjust the system to support the economy of the nation with a large population and territory and to further support the development of war-economy. The series of developments and reforms, regardless of their benefits and disadvantages at that time or later times, have many deep influences on the Chinese history.

碩士
國立中央大學
歷史研究所碩士在職專班
97
This study attempts to investigate how Dorgon, the supreme ruler of the early Qing, conducted a series of non-military policies that consolidated the rule of Qing in the crucial years of the Ming-Qing transition. During that period, his ruling ideas and the policies had been considered over the relations between the Manchus and the Han people.The implement of these policies had a significant impact on China and also injected a new element in the Manchu ruling in the following time. This thesis will examine Dorgon’s policies through the perspective of the Manchu-Han relations in three parts: first, the implement of the policies to settle the Manchus in north China; second, the effects of these policies in connection of the consolidation of the Manchu government in early Qing; and third, an evaluation of his role in Chinese history.

碩士
國立臺南藝術大學
藝術史與藝術評論研究所
93
This paper mainly is the method that learns through Archeology to discourse the evolution of the metal animal-shaped plates on northern of China before Han Dynasty. Focuses on the evolution of form and styles of the metal animal-shaped plates itself, and also to discourse the cultural exchange between northern and central plains region of China. First chapter includes motivation, purpose, the review of history and methods of this study. Second chapter describes archeological distribution of the animal-shaped plates on northern of China before Eastern Han Dynasty, showing the growth or the declination of the two types among the four regions on China’s northern. Third chapter focuses on the special features of the four regions on China’ northern. Fourth chapter concludes the interaction between function and form by way of the funerary condition of the metal animal-shaped plates, this chapter also to discourse the cultural exchange between northern and central plains region of China. Fifth chapter concern the conclusion and the lack of this thesis.

碩士
南華大學
公共行政與政策研究所
90
【Abstract】 Unlike previously authored theses, which mostly focus on the thought of unification during the Qin and Han Dynasties, this thesis presents a complete historical view of the existence and progression of the Grand Unification. In order to offer the historical events and their causes, leading up to the current controversy of “one China” across the Taiwan Strait, this thesis covers the unification beginning with the Qin and Han Dynasties, and continuing until the late Qing Dynasty,.when Taiwan was established as a province. Included here is a general discussion and an analysis of three phases of unification. In the general discussion, by examining Chinese culture, the basic concepts of "China" and "Grand Unification" are addressed. The Three phases of unification, which are extracteded from the general discussion, outline the three seperate periods of Grand Unification： Mainland Grand Unification - the period of theYuan and previous dynasties; Transitional Grand Unification - the time of Ming and Qing Dynasties including the issue of sovereignty over Taiwan; and Offshore Grand unification - after Taiwan was incorporated into China during the early Qing Dynasty . Chinese history is known for its integrity and consistency, so is the Grand Unification. Therefore, a question may rise about splitting the Grand Unifiation into three separate periods. For this reason, it must be made clear that the main focuses of this thesis are the phenomena and progression.of unification, and especially the space difference of unification in Taiwan. All in all, the Grand Unification during the Ming and Qing Dynasties had been progressing chiefly on the mainland while facing offshore challenges. The exercises of Mainland and Offshore Grand Unification during this period, therefore, resulted in the bitterest conflicts. When looking back at the Mainland Grand Unification, it should be realized that China has always existed, though there had been an alternation of dynasties, an invasion of different barbarian tribes, or a split of regions. Upon probing deeply into this subject, it is very obvious that the concept of "Family-State-the World" in ancient China has had a deep influence on the culture of unification. Also, there had been four different political characteristics during the Grand Unification periods: Emperor''''s rule: The system changed from feudalism to administrative prefectures and counties; The accomplishment of bureaucractic centralized government, and One-person rule. These complex ruling systems often caused China to be in a state of disorder and disunity, especailly during the South and North Dynasties , as well as Five Dynasties. Despite its chaotic condition, Chinese culture was never destroyed or made extinct. The rule of the Mongols and the Manchus over China. did not interrupt the Chinese heritage,either. What’s more, whether there was a loss or an expansion of its territory, the consistency of Chinese history stayed unharmed after going through so many twists and turns. Without a doubt, this unique consistency had cemented the Mainland Grand Unification . The Grand Unification would have been straightward as a progressive history if it had stayed on the track. But, the Dutch advancing eastward changed the course of Grand Unification and made it expanded to include Taiwan. The Offshore Grand Unification was underway. ever since then. When the Manchu Qing Dynasty succeeded in ruling the whole of China, the remnants of the defeated Ming Dynasty rose against it. This led China to another unification. After Cheng,Cheng-Kung and his people failed to restore the Ming Dynasty, they retreated to Taiwan and established the Ming Cheng Government to fight against the Qing Empire. As time passed, and more Han Chinese people migrated to Taiwan from the mainland, the Chinese culture became deeply rooted in Taiwan. Then Taiwan became involved in the system of Grand Unification. After Taiwan was under the administration of the Qing Dynasty, the offshore Grand Unificaion had officially begun. Through this study, the very important findings are that the Grand Unification has a uniform idea of unification, a variable concept of territory, and an integral principle of exercise. First, it does not only occur on the mainland, but also reach offshore island on the southeast coasts, and even including the farther Taiwan along the Pacific Ocean. Secondly, the exercises of Grand Unification are to consolidate China, not to make itself behave irrationally and invade others’ territories. All other political powers that could threaten China would become engulfed by the unification in a gradual progress. Thirdly, in order to have others unified, a necessary condition is that they have already been experiencing the Chinese disunity. This corroborates that “disunity” and “unification”may exist together. Therefore, any courses of them can be used as a good source of tracing the orgins and trends of the Chinese Grand Unification. From the above findings, it comes to a conclusion: The Grand Unification progressed from the feudal system advanced along with China’s growth. Consequently, despite the extinction of the feudal empire, the Grand Unification will keep going as long as China exists. Key Words：China、The Qin and Han Dynasties、Grand Unification、The Ming and Qing Dynasties、Taiwan

黎明釗.
複本為複印本.
論文(歷史學部碩士)--香港中文大學硏究院, 1985.
參考文獻: leaves 629-660.
Li Mingzhao.
Chapter 第一章 --- 引言 --- p.1
Chapter 第二章 --- 大學生對晚漢政治之反響 --- p.9
Chapter 第一節 --- 漢代太學 --- p.9
Chapter 第二節 --- 經學傳統與東漢士風 --- p.27
Chapter 第三節 --- 太學生對漢末政治之態度 --- p.51
Chapter 第四節 --- 太學生思想之趨向　 --- p.84
Chapter 第三章 --- 颍川荀氏思想之轉變 --- p.144
Chapter 第一節 --- 荀淑 --- p.146
Chapter 第二節 --- 荀氏八龍及其同時期人物 --- p.162
Chapter 第三節 --- 荀爽之《易》學　 --- p.179
Chapter 第四節 --- 荀悦之《漢記》與《申鑒》 --- p.209
Chapter 一 --- 荀悦生平 --- p.209
Chapter 二 --- 《漢記》與《申鑒》對重建政治及社會秩序的構想 --- p.220
Chapter 三 --- ℗¡ 荀悦對侵蝕社會秩序的因素之討論 --- p.253
Chapter 四 --- 《漢記》、《申鑒》總結漢末清議與下開清談 --- p.281
Chapter 第五節 --- 荀粲與漢魏清談 --- p.356
Chapter 第四章 --- 王粲與荊州學派之關係 --- p.512
Chapter 第一節 --- 王粲生平與思想 --- p.512
Chapter 第二節 --- 王粲與荊州學派 --- p.546
Chapter 第五章 --- 結語 --- p.619
參考書目 --- p.629

碩士
國立成功大學
歷史學系碩博士班
98
GrowingT birth is the beginning of human life.Through TitT, we can give birth to future generations, so that mankind can generate endlessly. In traditional Chinese society, the concept of fertility that a male heir is preferred is obvious . This apparent gender preference has a great relevance with the agricultural society, patriarchal spirit and Confucian ethics. TWomen often use various ways at the wedding to ongratulate the bride, hoping that they can early to have male baby earlier to continue the family line. If they are married for a long time but not have any child,they have to pray for a child as soon as possible .Therefore, there exist various customs for pregnancy afterwards. TIn the child-giving practices , people follow the necessary means. For example , they worship Growing gods, to receive baby . Growing god is the first goddess, followed by a fertility goodness combining a totem which is prevalent in matriarchal society. In a patriarchal society, male ancestor and Gaomei become the god of fertility. TPregnant women emphasize on prenatal education in ancient China. However , the prenatal education in ancient times is based on receiving male infants rather than female ones. Because of patriarchal attitude, the fetal ceremony to change the sex of the infants is to replace girls with boys . Besides, it also includes predicting baby's gender and the witchcraft to pray for male baby. There are some taboos that Tpregnant women during childbirth have to follow like the delivery room, direction, and birthtime. All customs in the whole pregnancy process, such as pregnancy, prenatal education, and childbirth taboos are prepared for new infants T,which look forward to the smooth Tgrowth and promising future. Therefore, after the birth of a child, it's necessary to predict the child's fortune through divination.

碩士
臺北市立教育大學
視覺藝術學系碩士班
97
The Horse Painting of the Tang Dynasty is one of the most impressive painting style in the history of Chinese painting. Although style of the Horse Painting in Tang Dynasty has lost after Ming and Ch’ing Dynasties. But if we mention about Chinese House Painting, the Tang Dynasty is the best. And in Tang Dynasty, the best painter would be Han Kan. Therefore, this essay would start the discussion on the basis of Han Kan. The second chapter will firstly describe the life experience of Han Kan. Secondly, the essay will explain different problems that caused by Kan’s Painting－ Pasturing Horses . And then trying to promote the form of expression and esthetic thought of House painting in Tang Dynasty. The third chapter will discussing subjective reason and culture phenomenon through Tang Dynasty, in order to understand how the development to boom the art of Horse Painting in Tang Dynasty. The forth chapter will then focus on discussing the comparative relationship through Chinese painting history from Qin and Hang Dynasty to Sung and Yuan Dynasty. And the essay will further discuss the development of Horse Painting art, which included the relationship of hereditary and creativity among different Dynasties. By the study through Han Kan to Tang Dynasty then eventually to the whole Chinese Horse painting history, the essay will present different forms and sequences of development on the art of Chinese Horse Painting.

碩士
雲林科技大學
漢學資料整理研究所碩士班
96
The poems with the image of the moon have played an important role in Chinese literature. Despite a small number of this kind of poems created during the pre-Chin Dynasty and the Han Dynasty, they indeed have a vital influence on those of the following generations. This thesis focuses on the study of those poems mentioned above in three aspects: the sorts of moon images applied in those targeted poems, the ways of presentation of those moon images and the writing skills of creating those targeted poems. Regarding the exploration of the sorts of applied moon images, I analyze those poets’ inner emotions conveyed in the poems by referring to any possible human feelings aroused by the moon. This analysis contains four aspects: the epitome of hometown, the combination of the complex feelings aroused by departing and yearning, the showcase of expressing one’s inner emotions and ambitions, and the object to which one can convey one’s bitterness and sorrow. When discussing the presentation ways of the poems containing moon images, this thesis will explore it in two forms. One is the presentation of time forms, and the other is the presentation of the spatial forms. The former will be discussed by studying the description of the image of night, which includes the yearning for the dawn, the arising hopeful feelings and the image of solitude. Also, the image of the fleeting time and the image of eternity are also studied in this category, the presentation of time forms. The latter will be completed by studying the image of expressing the inner feelings, the image of linking the yearning feelings from two different places, the eternal image of deity residence, and the reflection of ideals and ambitions. The above two forms are analyzed to get a clear picture of the overall presentation ways of those targeted poems created during the pre-Chin period and the Han Dynasty. In terms of rhetoric, the writing skills applied in presenting the “moon image” of those targeted poems will be analyzed from nine perspectives: repetition, contrast, synecdoche, comparison, portrait, overstatement, question, parallelism, and the fixed pattern of parallelism in couplets. In conclusion, the thesis will tell of the achievements of the targeted ancient poems.

碩士
亞太創意技術學院
茶陶創意研究所
106
The Han Dynasty (202 BCE-220 CE) which was one of the longest of China’s major dynasties and lasted 422 years boasted a rich cultural heritage during the history of China. Thanks to the poor economic growth in the early Western Han period, four horses of the horse-drawn carriage presented different hair colors, while eunuchs were only allowed to travel by ox-drawn carriage. After seven decades of endeavor, great strides made in economic development saw abundant food provisions and government revenue in first few years under the reign of Emperor Wu that made the Western Han Dynasty a powerful regime. Stone relief and brick relief for a great number and variety originated from the middle and late period of the Western Han Dynasty and flourished greatly during the Eastern Han period till early years of the Shu Han state that manifests the characteristics of the Han Dynasty. The study on Han brick relief patterns and the profound meaning presents the grand social occasions of the Han Dynasty and implication. We can look back at the daily life of people during the Han Dynasty through brick relief patterns to further delve into the background and characteristics, material contents, category and techniques of brick relief. Brick relief of the Han Dynasty inspires personal creative concepts to apply Han brick patterns to modern cups and terracotta, and brick creations display the contemporary lifestyles. It can also serve a decorative purpose aside from to be available for building materials, such as for personal collection, that can be passed down from generation to generation allowing the next generation to develop an understanding of our bits that expresses its modernity and rich, diverse artistic styles.

碩士
國立臺灣大學
歷史學研究所
97
The interrelationship of moral character cultivation and a nation’s administration always stated and reflected Chinese’s traditional political condition. In such relationship, body was the key element. On the one part, body was the necessary foundation for moral character cultivation. Whether the emphasis was put on having great virtue inside or on either depreciating or appreciating human body, it all believed human’s heart, his mental status, and the form and structure constituted important concepts of moral character cultivation. On the other part, it was also because human body was deemed as a kind of political ground; when body and mind was trained, i.e. when moral character was cultivated, one was able to govern the country. In such administrative level, “heart” was a metaphor of the king, which was the leader of a country; “hands and legs” and “ears and eyes” implied the king’s subjects. Therefore, the king and the subject’s relationship were often imaged by the king’s body. Because of such idea, not only the king himself should set good examples with his own conducts and influence and reform the people by his own behavior, but also the king’s body would symbolize and represent the whole nation. The ideas of “body and polity”, “king and the nation were equally correlated”, and “body and the nation should be cultivated and administrated simultaneously”, constructed the frameworks of the theory of “the politics of the body”. Within such pattern of thought, great philosophers in Pre-Chin Dynasty had different arguments. Chapter III discussed among one of the body politics theory: moral characters cultivation and discipline, morality realization, body and mind cultivation before administrating the nation, and then putting efforts in governing the nation and loving his people. This article generalized and named this as the theory of “Wei-Jheng-Yi-De (meaning using morality to govern the nation)”. This was just like the political arguments held by the Confucianism and the Mohists in Pre-Chin Dynasty. Chapter IV analyzed another argument, which paid attention to solitude, inactivity, and the administration of doing nothing that goes against the nature. Later, this argument even evolved into versions of “Sing-Ming (meaning actuality and name)”, “Ren-Shih (meaning power appointment)”, “Jyun-wu-wei, Chen-you-wei (meaning an incapable king is acceptable, but his subjects must be capable of assisting the king)”. These were the body politics theory of “Jyun-yi-Chen-lao (meaning the king can be at ease, but his subjects must be hard-working)”. In this argument, Lao Tzu and Chuang Tzu stressed on morality realization and inactivity. Following this thinking, from “inactivity and doing everything possible” to the statement of “king can be incompetent but his subjects must be very capable of assisting the king”, the argument of “Jyun-yi-Chen-lao” finally came into existence from the doctrines of Huang Lao, Chuang Tzu’s later study, and Hanfei of the Legalism. When such argument arose, it became an important political theory that was compatible with the idea of “ Wei-Jheng-Yi-De”. Combined real history and different thoughts, Chapter V elaborated theories on historical matters and used theories to explain such matters. From the angle of combing theories and real history, it viewed the continuous development of the two body politics arguments and illustrated how the politics of the body can be realized in the real world. It also indicated the time meaning of such thinking. How did the two concepts of the politics of the body elaborate in thinking? And how were those carried out as the form of political behavior? This article, standing on the point of history of political thoughts, investigated history and thoughts, theory and reality, political behavior and traditional culture, and tried to understand the complicated relationship among them. Between learning and politics, authority and philosophy, theory of the politics of the body not only revealed Chinese philosopher’s concerns and ideals, but also reflected their regrets and disappointments. Through such study, this article hoped to expound the history, so as to know the worldly wisdom and therefore to make some contribution to the political thinking between Pre-Chin Dynasty and early West Han Dynasty.

碩士
華梵大學
東方人文思想研究所
95
Since Pre-Chin, the sovereign policies in politics stem from the different schools of thoughts. China Hsiao-kung recruited Wei Yang to practice the Legalists’ political concepts. Chin-zheng relied heavily on Li Si to practice the Legalists’ ideas. During the first 70-plus years of the Western Han Dynasty, Shiao-Hui Emperor, Empress Lu to Wu Emperor in his early days all practiced Huang Lao’s strategy. Afterwards, Wu Emperor prioritized Confucianism in his governance. All these are good examples of Confucianism, Taoism and Legalists’ ideas were applied in politics. Therefore, it is fair to say that political ideas are reflections of their times. They are applications arisen from the demands in political and social environments as they are created to solve political problems. Therefore, any ideals or recommendations proposed by political philosophers are based on their enthusiasm for their times, whether they are passive or aggressive, pessimistic or optimistic. No matter how they express their ideas, they are echoing to their times. Therefore, they feedback the thoughts of their times and often respond to their topical political issues. This is why political philosophies are of great value and importance. In the middle of Seven Warring States Period, China Hsiao-kung resorted to the Legalists’ ideas to make Chin State strong and powerful. The Huang Lao practice during the early days of the Western Han Dynasty allowed citizens a breathing space. Wu Emperor prioritized Confucianism in order to strengthen his reign. These are all examples that political philosophies serve politics. The greatest mission of Confucianism followers is to realize their political ideas. However, ideals alone are not sufficient. The key lies in how to make the political leaders become interested to your political concepts. In other words, his “outer appearance” has to be visible to kings and emperors, in the same manner that a garment can attract their attention. Only when they are able to attract the attention of kings and emperors can they realize their political concepts. The question is how. Kings and emperors are also human and they all have the so-called “needs” and “wants”. Therefore, Tung Chung-Shu proposed a framework of political philosophy centered on All Unification Theory, to address the social and political needs of the Western Han Dynasty. His purpose was to resolve the situation of land divisions due to the reaches of lords and dukes so that the central government could secure their political reign. The aim was to achieve centralization and maintain a unified state; however, the personal desires and supreme power of emperors should also be placed under a check-and-balance mechanism to avoid issues typically seen in feudal, authoritarian societies. For example, in an authoritarian society, he defined the power of an emperor as being limited to “heaven”, so that an ideal social and political environment in which emperors and their subjects live in harmony could be achieved. In the eyes of Hsu Fu Guang, in the interactions between academics and politics, the latter is a dominate power, one of the major reasons that restrict the development of ideas. For instance, Wu Emperor announced to recruit those who are honest and capable because he was confined to many restrictions under the Huang Lao principle. Therefore, Tung Chung-Shu’s suggestion was an opportunity for Wu Emperor to achieve his own purposes. This was why Confucianism became the mainstream in politics. However, Tung Chung-Shu still managed to realize his political ideas in an authoritarian system. This shows that a Confucianism follower was able to adapt in a timely fashion in the face of powerful political forces. It is fair to say that although politics is a major fact that affects the development of academic ideas, philosophers are also to keep up with the times in order to achieve their political goals. Wu Emperor and Tung Chun-Shu are the best examples.

碩士
中國醫藥學院
中國醫學研究所
83
Tongue diagnosis was an unique diagnosis in Chinese medicine. It is one of the most important Chinese medicine theory systems. Tongue diagnosis is under the distruction of a complete Chinese medicine theory and the mutual influence of different schools from many generations. The theory was handed down and changed for the better by each school and through a long term clinical experiment and gradually became a systematic rule. From the history of tongue diagnosis in Chinese medicine, many books were written such as Hwang Di Nay Gin, Shang Harn Tzar Bin Luen, et al. All these books were written before Ching Dynasty, they can be a blueprint for the researches of tongue diagnosis. The main research results are listed as below: 1) The theory of tongue diagnosis in Chinese medicine, the reports of the physiology of a tongue and its change: 1.The relationship of a tongue, the pulse and the organs. 2.Organs and the tongue surface. 3. The structure of a tongue and its function. 4.The original color of the tongue. 5.The principal of the tongue coat being formed. 6.The red and shinny tongue coat. 2) The theory of tongue diagnosis in Chinese medicine, the reports of the pathology of a tongue and its change: a. Check the tongue texture. 1. The shape of a tongue. (There are 45 kinds) 2.The colors of a tongue. (There are 16 kinds) b.Check the tongue coat 1.One color coat. 2. More than one color coat c.Check the tongue feeling 1. The feeling of taste. 2. The feeling of dumb or pain. 3.The feeling of warmth. I hope this thesis can raise the attenrion for researchers on tongue diagnosis that they can base on complete, com-prehensive researches and design a better way of research methods and work for the promotion of tongue diagnosis in Chinese medicine

博士
臺灣大學
哲學研究所
98
This thesis aims at addressing the issue of providing an insightful perspective into how the political thoughts, during the Chin and Han Dynasty, were derived from the cosmological concept of Ying and Yang, as well as the five elements of Wu Xin (Metal, Wood, Water, Fire, and Earth). The motivation to initiate a research like this lies in the fact that the concept of Ying Yang Wu Xin has been, commonly but unfortunately, regarded as nothing more but archaic superstition by acamedia (especially since the concept of empirical science and technology were introduced into China during the late Qing dynasty). This common belief is reflected in the fact that the majority of the academic analysis surrounding Ying Yang Wu Xin (mainly since the early Republican Era) inclined to conclude that this cosmological system was obscure and absurd. It was not until roughly two decades ago that a more positive attitude towards Ying Yang Wu Xin was adopted by a number of sinologists who are convinced that the ancient cosmological system in China was not simply an archaic practice of superstition. Over the years, their research on Ying Yang Wu Xin offers a different approach to understanding the concept of the system. The path undertaken by those sinologists who adopt a new approach to understanding Ying Yang Wu Xin sheds further light on the mythical system. Based on the light they shed on, my research focus aims at a comprehensive analysis of the structure of the system of Ying Yang Wu Xin. In addition, the way this system evolved over time to be embedded into the political scheme during Chin and Han Dynasty will also be discussed. To fully comprehend the structure, this thesis consults back to a large number of primary sources documenting Ying Yang Wu Xin already existing in the Pre-Chin and Pre-Han eras. The primary sources will be examined chronologically, which makes this thesis different from many other studies on the same subject, since other studies tend to only concentrate on four books (呂氏春秋,淮南鴻烈,春秋繁露,白虎通義) in a non-chronological order. Examining the primary sources makes it clear that the documentation and the discourses on Ying Yang Wu Xin system are established by the aristocracy - the ruling class - which implies that Ying Yang Wu Xin actually is closely associated with politics in the first place. In the first part of the thesis, the evolution of the concept of Ying Yang Wu Xin will be discussed. The significance of Wu Xin starts as the basis on which the earliest Chinese calendar was made. The promulgation of the calendar gave the ruling class a clear direction towards how a country should be managed and administrated. The observation of the celestial bodies Wu Xin (Five Stars: Mercury, Venus Mars, Jupiter, and Saturn ), as well as the Plough (Dubhe, Merak, Phecda, Megrez, Alioth, Mizar, and Alkaid) were later incorporated into the Wu Xin system to be transformed into one complete astronomical system built on the basis of the concept of Ying and Yang. The astronomical system gradually infiltrated through the religious system and eventually through the political system to originate the principals of Wu De (Five Morality) and the myths of San Huang Wu Di (Three Emperors and Five Kings). The myths of San Huang Wu Di, in this regard, are the reflection of the early political establishment based on the astronomical system. More political administrative ideas derived from the astronomical system were introduced afterwards, such as the idea of Wu Yin (Five ancient Chinese musical notes: Sol, La, Do, Re, Mi) to transform what had begun as an astronomical system into a major political scheme efficiently operated during the Chin and Han dynasty .