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Relevant bibliographies by topics / Hong Xiuquan

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Academic literature on the topic 'Hong Xiuquan'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Hong Xiuquan"

1

Beahan, Charlotte L. "God's Chinese Son: The Taiping Heavenly Kingdom of Hong Xiuquan." History: Reviews of New Books 25, no. 1 (1996): 37. http://dx.doi.org/10.1080/03612759.1996.9952638.

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KILCOURSE, CARL S. "Instructing the Heavenly King: Joseph Edkins's Mission to Correct the Theology of Hong Xiuquan." Journal of Ecclesiastical History 71, no. 1 (2019): 116–34. http://dx.doi.org/10.1017/s0022046919001209.

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This paper examines Joseph Edkins's failed attempt to correct the theology of Hong Xiuquan during his trip to Nanjing in March and April 1861. Through his debates with individual rebels and his written exchange with Hong, Edkins learned that the Taipings were unwilling to accept ‘orthodox’ teachings and scriptural interpretations that conflicted with their established belief system. Challenging exclusionary and pathologising discourses, the paper shows that Hong's response to Edkins's efforts was rooted not in his ‘irrational’ modes of thinking, but in his desire to preserve both his revelatio

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Guo, Baogang. "Utopias of Reconstruction: Chinese Utopianism From Hong Xiuquan To Mao Zedong." Journal of Comparative Asian Development 2, no. 2 (2003): 197–209. http://dx.doi.org/10.1080/15339114.2003.9678381.

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Kilcourse, Carl S. "Son of God, Brother of Jesus: Interpreting the Theological Claims of the Chinese Revolutionary Hong Xiuquan." Studies in World Christianity 20, no. 2 (2014): 124–44. http://dx.doi.org/10.3366/swc.2014.0082.

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This paper examines the theological claims of Hong Xiuquan (1814–64), the leader of the Taiping Rebellion (1850–64). Whilst various aspects of the Taipings' theology and religious culture were characterised by originality, the most unique – and, for many, shocking – feature of their new theological world-view was the belief that Hong was the second son of God and younger brother of Jesus. This belief, which was based on visions that Hong had experienced in 1837, provoked criticism and condemnation from Protestant missionaries who were in China at the time of the Taiping Rebellion. The first pa

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Kim, Sukjoo. "Liang Fa’s Quanshi liangyan, Isaachar Jacox Roberts, and Their Impacts on Hong Xiuquan and Taiping Movement." Pierson Journal of Theology 2, no. 2 (2013): 89. http://dx.doi.org/10.18813/pjt.2013.07.2.2.89.

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DESSEIN, Bart. "Yearning for the Lost Paradise: The "Great Unity" (datong) and Its Philosophical Interpretations." Asian Studies 5, no. 1 (2017): 83–102. http://dx.doi.org/10.4312/as.2017.5.1.83-102.

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In the course of China’s history, the term datong (great unity) has been interpreted in multiple ways. This article first discusses the concept as understood in the Liji, and then focuses on the way in which the perceived loss of the “great unity” within “all-under-heaven” (tianxia) at the end of the Qing dynasty (1644–1911), and the endeavor to reconstruct the empire as a modern nation-state starting in the early twentieth century, informed the way the term datong was interpreted. After discussing the interpretations by Wang Tao (1828–1897), Hong Xiuquan (1813–1864), Kang Youwei (1858–1927),

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Artuza, Victor. "O selo de Jade Imperial Taiping e o Reino do Filho Chinês de Deus." Epígrafe 8, no. 8 (2020): 13–44. http://dx.doi.org/10.11606/issn.2318-8855.v8i8p13-44.

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Em meio a um período conturbado (século XIX), os manchus, detentores do domínio sobre a Dinastia Qing enfrentaram grandes dificuldades, seja pelas relações estabelecidas com o exterior ou pelas agitações internas, causadas por inúmeras revoltas. No entanto, uma delas merece especial atenção, seja por sua magnitude ou pelareverberação tanto no exterior como também na história da China. Esta seria a Rebelião Taiping, que através de seu líder, Hong Xiuquan, toma forma e se expande juntamente com a fé cristã, estabelecida pelo mesmo. Tal rebelião assume impactante extensão, na união de um cristian

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Ter Haar, B. J. "God's Chinese Son: The Taiping Heavenly Kingdom of Hong Xiuquan. By Jonathan D. Spence (New York and London: W.W. Norton & Company, 1996. xix plus 400pp $27.50)." Journal of Social History 30, no. 4 (1997): 1006–9. http://dx.doi.org/10.1353/jsh/30.4.1006.

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Esherick, Joseph W. "God's Chinese Son: The Taiping Heavenly Kingdom of Hong Xiuquan. By Jonathan D. Spenge. [New York: W. W. Norton; London: HarperCollins, 1996. xxvi + 400 pp. U.S. $27.50. ISBN 0-393-03844-0; UK £20.60, 0-00-255584-0.]." China Quarterly 154 (June 1998): 431–32. http://dx.doi.org/10.1017/s0305741000002241.

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Kim, Suk Joo. "Hong Xiuquan’s Conciliation of Christianity and Chinese Culture." Journal of Humanities and Social sciences 21 7, no. 1 (2016): 327–50. http://dx.doi.org/10.22143/hss21.7.1.17.

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Dissertations / Theses on the topic "Hong Xiuquan"

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Reilly, Thomas H. 1954. "The Shang-ti Hui and the transformation of Chinese popular society : the impact of Taiping Christian sectarianism /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/10419.

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YANG, BI-YU, and 楊碧玉. "An Analysis of Hong Xiuquan''s Political Personality." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/24723050585086291366.

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博士<br>中國文化大學<br>中山學術研究所<br>92<br>Dissertation Abstract The Taiping rebellion was a revolutionary movement having profound religious, nationalist, sociopolitical, and cultural ramifications; Hong Xiuquan, leader of the revolution, has since been as much discussed as his mission. About this controversial figure, there have been no less praise than curse, and his historical status has remained a subject of considerable academic interest. To the present author, not only did Hong have a significant status in modern Chinese history, but his revolution was to directly or indirectly affec

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Lee, Mei-Yi, and 李美誼. "A study of Huang Shizhong’s Hong Xiuquan Biography." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/b7q89g.

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碩士<br>國立臺南大學<br>國語文學系中國文學碩士在職專班<br>103<br>In the revolutionary novel "Hong Xiuquan Biography" in the late Qing Dynasty, the discrimination between Manchus and Han were emphasized but religions were rarely involved. The author Huang Shizhong forwarded the episodes and depicted wars chronologically. At last he elaborated his personal creative ideas with individual events. In the book, characters were created with the separation of hero and villain. Positive characters possessed national consciousness, the courage to fight against the tyranny of the late Qing Dynasty, and moral goodness; negative

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Pan, Chen-chi, and 潘建齊. "On the Influence of Good Words for Exhorting the Age on Hong Xiuquan." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/48500228741391768009.

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碩士<br>國立成功大學<br>歷史學系碩博士班<br>95<br>Hong Xiuquan with his Taiping Heavenly Kingdom he set up was one of the most extraordinary events in Chinese history.In the early 19th century, with the introduction of Protestant Christianity into China, a place deeply conditioned by traditional culture, a completely new “God-worshipping” religion was developed. This non-oriental and non-occidental “new religion” was intricately related to the early attempts at a translation of the Holy Bible into Chinese. As early as the 17th century a French Catholic missionary Jean Basset (1662-1707) translated part o

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"香港女性基督徒與女性身份的建構: 李曹秀群在早期婦權運動的參與". 2002. http://library.cuhk.edu.hk/record=b5895966.

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陳美玲.<br>"2002年7月"<br>論文 (哲學碩士)--香港中文大學, 2002.<br>參考文獻 (leaves 114-122)<br>附中英文撮要.<br>"2002 nian 7 yue"<br>Chen Meiling.<br>Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2002.<br>Can kao wen xian (leaves 114-122)<br>Fu Zhong Ying wen cuo yao.<br>Chapter 第一章 --- 前言<br>Chapter 1.1 --- 引言 --- p.1<br>Chapter 1.2 --- 本硏究欲探究的問題和方法 --- p.2<br>Chapter 1.3 --- 本文各章提要 --- p.3<br>Chapter 1.4 --- 硏究回顧：香港的性別硏究 --- p.5<br>婦女團體與學術機構合作 --- p.9<br>「婦女」與「性別」 --- p.10<br>Chapter 第二章 --- 「性別」作爲分析類別一一 Joan Wallach Scott的女性主義歷史理論<br>Chapter 2.1 --- 引言 --- p.12<br>Chapter 2.2 --- 「婦女史」與「性別史」 --- p.1

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Books on the topic "Hong Xiuquan"

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Guizhu, Ouyang, ed. Hong Xiuquan. Guangdong ren min chu ban she, 2010.

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2

Hong Xiuquan. Zhongguo ren shi chu ban she, 1998.

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3

Luo, Ergang. Hong Xiuquan. Beijing zhong xian tuo fang ke ji fa zhan you xian gong si, 2012.

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Hong Xiuquan. Yi qiao chu ban she, 2002.

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Hong Xiuquan. Ha'erbin chu ban she, 1996.

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Guangdong sheng Tai ping tian guo yan jiu hui and Guangzhou shi she hui ke xue yan jiu suo, eds. Hong Xiuquan ji. Guangdong ren min chu ban she, 1985.

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7

Xi, Luo, ed. Hong Xiuquan zhuan. Jing hua chu ban she, 1997.

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8

Hong Xiuquan zhi mi. Nanjing chu ban she, 2012.

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9

Xiaomin, Yang, ed. Hong Xiuquan yu Tian wang fu. Nanjin ren min chu ban she, 2001.

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10

Bian shi shen gun: Hong Xiuquan. Jiu da wen hua gu fen you xian gong si, 1989.

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Book chapters on the topic "Hong Xiuquan"

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Wataru, Masuda. "Various and Sundry Images of Hong Xiuquan." In Japan and China. Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-137-08365-4_21.

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"HONG XIUQUAN, THE HEAVENLY KING." In Mountain of Fame. Princeton University Press, 2012. http://dx.doi.org/10.2307/j.ctt7sd8m.23.

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"16. Hong Xiuquan, the Heavenly King." In Mountain of Fame. Princeton University Press, 2012. http://dx.doi.org/10.1515/9781400845040-021.

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Prazniak, Roxann. "Popular Protest and Rural Activism: The Utopian Visions of Thomas Müntzer and Hong Xiuquan." In Dialogues Across Civilizations. Routledge, 2018. http://dx.doi.org/10.4324/9780429493966-5.

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Inouye, Melissa Wei-Tsing. "Missionaries in the Manchu City (1864–1905)." In China and the True Jesus. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190923464.003.0002.

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The large transnational flows of people, ideas, and resources that characterized twentieth-century global modernity had early expressions within the imperial institutions (and aspiring or quasi-imperial institutions) of the nineteenth century. The Taiping Heavenly Kingdom rebellion, Qing imperial bureaucracy, and London Missionary Society all engaged in the same project of connecting individuals through national and transnational networks held together by charismatic ideas and institutional resources. For the five individuals whose lives intertwine in this chapter (Hong Xiuquan, Christian rebel; Zeng Guofan, Qing imperial official; Samuel Evans Meech, missionary; Lillie E. V. Saville, missionary doctor; and Wei Enbo, cloth merchant), these networks provided expanded opportunities to engage with the world and transform it to reflect a particular universalistic vision. As people sought to realize these distinctive visions and the charismatic worldviews they represented, they created and extended large organizational structures in which their ideals were embodied, but also attenuated.

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