Relevant bibliographies by topics / Hui yi

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Hui yi'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Journal articles on the topic "Hui yi"

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N., W. H., Chou Hsun-ch'u (Zhou Xun chu), Yen Chieh (Yan Jie), Wu Hsiu-ch'eng (Wu Xiu cheng), and Yao Sung (Yao Song). "T'ang-jen i-shih hui-pien (Tang ren yi shi hui bian)." Chinese Literature: Essays, Articles, Reviews (CLEAR) 18 (December 1996): 234. http://dx.doi.org/10.2307/495649.

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WU, Peichen. "Traveling Japan, Writing Japan：The Translation and Publishing of the Travelogue Wareteki Nihon." Border Crossings: The Journal of Japanese-Language Literature Studies 13, no. 1 (December 30, 2021): 53–60. http://dx.doi.org/10.22628/bcjjl.2021.13.1.53.

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The travelogue Wareteki Nihon was published in December 2018 by Hakushui Sha, and included the work of eighteen Taiwanese writers from various generations. All their works in the text relate to their travels in Japan. These Taiwanese writers are Kan Yao-Ming, Ko Yu-fen, Huang Li-Chun, Wang Sheng-Hong, Jiang E, Chen Bo-Chin, Hu Mu-Ching, Sheng Hao-We, Chu He-Chih, Wu Ming-Yi, Lu Hui-Hsin, Yi Ge-Yan, Yen Shu-Hsia, and Liu Shu-Hui, whose works in this anthology depict Japanese scenery, culture and literature, and so on. This paper will focus on how this publishing project started, the process of producing this travelogue, and the evaluations and responses of Japan’s literary circle and the mass media to it after its publication in Japan.
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HONG, XIAO-YUE, ZHI-QIANG ZHANG, and GUO-QING LI. "Tetranychidae of China: a review of progress, with a checklist." Zoosymposia 4, no. 1 (June 30, 2010): 133–50. http://dx.doi.org/10.11646/zoosymposia.4.1.9.

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This paper reviews the research on the family Tetranychidae in China, with an updated checklist of 212 species belonging to 28 genera. Major contributions to the Chinese fauna of the Tetranychidae were made by Wang Hui-Fu and her colleagues who discovered and described about 40 species, Ma En-Pei and Yuan Yi-Lan who discovered over 30 species, and Tseng Yi-Hsiung and his co-authors who added over 20 new species. There have been a lot of studies on the biology and control of the spider mites in China and recent studies are briefly reviewed.
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Xiaowei, Yang, and Wang Yanfeng. "Study on seismic and shock absorption performance of Yi Ci Hui stone pillar." IOP Conference Series: Earth and Environmental Science 676, no. 1 (February 1, 2021): 012033. http://dx.doi.org/10.1088/1755-1315/676/1/012033.

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장수연 and kwandong MIN. "A study of manuscript ≪HUI-JIN-YAN-YI≫ at the National Assembly Library." Journal of Chinese Language and Literature ll, no. 61 (December 2012): 267–91. http://dx.doi.org/10.15792/clsyn..61.201212.267.

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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 conclusion about the dependence or independence of this outstanding discovery in Europe from the Chinese prototype. The time of the penetration of the initial information about the Yi-jing into Europe is still hidden by a veil of secrecy. The lack of a message about it in the book of Marco Polo is one of its mysteries. At the same time in the Mediterranean area traces of acquaintance with the Yi-jing studies are visible in such cultural phenomena as astrology and alchemy, Kabbalah and the teachings of Ramon Llull, sextine and hexachord. The beginning of the European study of the Yi-jing was laid by Jesuit missionaries who arrived in China at theend of the 16th century. Among them, by the end of the 17 th century, a whole trend of “Yi-jingists” or “figuralists” was formed. They saw Yi-jing as the Chinese Bible, embodying the original Divine Revelation in the form of the kabbalistic “figures” of the gua and being an expression of the common, sacred and antediluvian “hieroglyphic science” of the ancient world, that is, “Metaphysics of numbers, or general scientific method”, “containing all other knowledge”. Apparentlythe first information in Russia about the Yi-jing was published by the first Russiansinologist, German historian and philologist-polyglot G. (Th.) S. Bayer in the two-volume Museum Sinicum (Petersburg, 1730) in Latin. In Russian the primary in -formation about Yi-jing became available to the reader half a century later owing to the coryphaeus of Russian sinology of the 18th century Aleksei L. Leontiev. In 1782 he published an illustrated and commented translation of a fragment from Yi-jing (named Convenient Base) as an appendix to his translation of the Manchu text of the Statutes of the Great Qing (大清會典Dai-Qing hui-dian). Leontiev mentioned the French abbot who visited St. Petersburg in 1769 as the initiator of his appeal to the Yi-jing, but did not indicate his name. Petr E. Skachkov (1892–1964) agreed with Vsevolod S. Kolokolov (1896–1979) that this abbot was the famous French Jesuit missionary and versatile scientist Antoine Gaubil (1689–1759). However, he died ten years earlier. Most likely the interlocutor of Leontiev was a well-known theologian and economist-physiocrat, French abbot Nicolas Baudeau (1730–1792), who held confidential negotiations with Catherine IIin 1769 in St. Petersburg in connection with the situation in Poland. The secrecy of this mission on the eve of the first partition of Poland fully explains the concealment of his name in 1782 when he was still alive and preparing the second partition of Poland. Apparently, a look at the Yi-jing of the French enlighteners184 and physiocrats, expressed by F. Quesnay (1694–1774) and reported by Baudeauto Leontiev prompted him to link the ancient canon with Statutes of the Great Qing. Vasilii P. Vasiliev (1818–1900) expressed a number of original thoughts about the Yi-jing, which may have influenced the creation of his graphic system of Chinese characters and Mendeleev periodic table. Yulian K. Shchutsky (1897–1938), the first Russian researcher who specially studied the Yi-jing and wrote an extensive monograph about it, strangely ignored the statements of his domestic predecessors, but his innovative approach anticipated the neo-mystic Jungian tendency in Western interpretations of the Canon in the 20 th century. Due to the psychologization and aestheticization of the Yi-jing sanctified by world authorities in this field, after the Second World War this neo-mysticism penetrated the mass Western culture which repeated the initial success prepared by figuralists three centuries earlier on a new level and larger scale.
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김일수. "The Lifetime and National Independence Movement of Geo Yi Gyeong - hui (Jun 11, 1880 ~ Dec 4, 1949)." 한국학논집 ll, no. 63 (June 2016): 277–309. http://dx.doi.org/10.18399/actako.2016..63.009.

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Kim Dug Sam. "Modality and Iimplication of Chinese Minority Group's Cultural Change: Focused on Hui-zu's Culture and Yi-zu's Culture." Cross-Cultural Studies 29, no. ll (December 2012): 153–76. http://dx.doi.org/10.21049/ccs.2012.29..153.

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Cho, Sung-San. "Yi Hui-gyeong and Bak Je-ga’s Discourse on the Northern Learning and Ancient Learning in the Late Eighteenth Century." Korean History Education Review 130 (June 30, 2014): 83. http://dx.doi.org/10.18622/kher.2014.06.130.83.

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Furmanik-Kowalska, Magdalena. "Which tradition is mine? Chinese women artists and cultural identity." Journal of Contemporary Chinese Art 6, no. 2 (September 1, 2019): 305–19. http://dx.doi.org/10.1386/jcca_00009_1.

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Abstract References to native culture are frequently in the foreground of works by Chinese women artists. When they make contact with different cultures, although not necessarily connected with leaving their place of birth thanks to the transfer of information and cultural heritage that has developed extremely efficiently in the era of globalization (Gordon Mathews), they see their own entanglement in the cultural tradition. In the process of constructing their identity they try to find answers to the following question: which part of the cultural tradition is mine? Which one do I identify with? In the case of Chinese women artists, is it the legacy of literati? Classic ink painting and calligraphy? Or perhaps women's crafts that bear no name? Or perhaps a mixture of inspirations? Such questions about material heritage might also be augmented by others that consider aspects of the immaterial heritage of China. This article explores how Chinese women artists such as Chen Qingqing, Qin Yufen, Shi Hui, Wang Xiaohui, Cheng Caroline, Lin Tianmiao, Zhang Yanzi, Man Fung-yi, Liu Liyun, Peng Wei, Chen Lingyang, Chen Qiulin, Zhang Ou and Liu Ren refer to their cultural tradition.
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Dissertations / Theses on the topic "Hui yi"

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Wong, Linda. "Zhongguo she hui zhu yi de she hui fu li min zheng fu li gong zuo yan jiu /." Beijing : Zhongguo she hui ke xue chu ban she, 1995.

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Ni, Liya. "Lun dang dai zi ben zhu yi she hui de jie ji jie gou." Beijing : Zhongguo ren min da xue chu ban she, 1989.

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Tsang, Kwok-wah. "A study of bishop R.O. Hall's contribution (1895-1975) to Hong Kong education and social welfare He Minghua hui du (yi ba jiu wu zhi yi jiu qi wu) dui Xianggang zhi she hui ji jiao yu zhi gong xian /." Click to view the E-thesis via HKUTO, 1993. http://sunzi.lib.hku.hk/hkuto/record/B31950449.

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Arisi, Eleonora <1991&gt. "Proposta di traduzione di quattro racconti dalla raccolta "Hui Gushi - Storie Grigie" di A Yi con commento traduttologico." Master's Degree Thesis, Università Ca' Foscari Venezia, 2019. http://hdl.handle.net/10579/15393.

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Nella Cina in rapido cambiamento e sviluppo di oggi, esiste una produzione letteraria distopica diffusa, dai romanzi di fantascienza all'alienazione a quelli sulla vita quotidiana. Il modo di Yi di raccontare episodi di vita quotidiana con uno sguardo particolare, spesso il narratore è incarnato da un bambino, lascerà che quelli pronti a fermarsi e pensare, stupiti, alla brutalità e alla mancanza di emozioni della realtà. A Yi è uno degli scrittori emergenti della Repubblica Popolare Cinese, i suoi lavori più recenti sono stati tradotti in varie lingue tra cui anche l'italiano, l'ultimo romanzo Svegliami domattina alle nove, è stato pubblicato in Italia prima che in Cina. Nella presente tesi propongo la traduzione di quattro racconti di Hui Gushi (Storie Grigie). Questa è stata la prima raccolta pubblicata dall'autore nel 2008 e non è mai stata tradotta. Le storie che propongo (“Il mostro del pomeriggio”, “Il paladino del negozietto”, “Il mondo” e “Relazioni”), provengono da quattro diverse sezioni del libro, una scelta fatta per offrire un piccolo assaggio dello stile e della produzione letteraria giovanile ancora non tradotta di A Yi. La maggior parte delle storie che compongono il libro sono raccontate in un occhio infantile o naive che potrebbe, all'inizio, sembrare facile da capire ma che nasconde un mondo di oscurità, l’oscurità intrinseca nella natura umana. Le storie in questa tesi sono ambientate in diversi tipi di campagne immaginarie che riflettono la Cina rurale e ognuna di esse mostra la mentalità ottusa e la fragilità dell'umanità. Quello che di solito consideriamo normale diventa turpe e insensato, quello che alla maggioranza di noi sembra strano o miserabile risulta naturale. Prima della traduzione stessa propongo una breve analisi dell'autore e delle sue opere, la conclusione consiste invece in un commento traduttologico che fornisce esempi di tutti i problemi affrontati durante la traduzione e le strategie adottate per risolverli.
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Kam, Kin-kei. "The social awareness of Shen Congwen's (1902-1988) Xiangxi fictions / Shen Congwen xiang xi xiao shuo zhong de she hui yi shi." Hong Kong : University of Hong Kong, 1999. http://sunzi.lib.hku.hk:8888/cgi-bin/hkuto%5Ftoc%5Fpdf?B22752833.

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Chou, Kam-ngan. "The learning of Chinese lexicon by providing primary one pupils with essential learning experiences Kuo kuo xiao yi xue sheng de xue xi jing li yi ti sheng zhong wen ci hui liang /." Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B37642935.

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Tang, Zhifeng. "Guo jia yu xin yang : yi jiu er ling nian dai Zhongguo Jidu tu dui guo jia zhu yi de hui ying = National and faith : a study on the responses of Chinese christians towards nationalism in the 1920s /." click here to view the abstract and table of contents, 1996. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b14245954a.pdf.

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Tang, Pui-hang. "A study of the Boys' and Girls' Clubs Association of Hong Kong, 1935-1960 1935 zhi 1960 nian jian Xianggang xiao tong qun yi hui zhi yan jiu /." Click to view the E-thesis via HKUTO, 2005. http://sunzi.lib.hku.hk/hkuto/record/B31686084.

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Lu, Haohan. "Cong "Shang ye dian tai ming zui feng mi" ji "Ling hui shang shi chu jiao" shi jian, kan kuang jia jing zheng yu min cui zhu yi /." click here to view the abstract and table of contents, 2005. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b19816571a.pdf.

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廖麗暉 and Lai-fai Liu. "Chinese temple and Chinese community in colonial Hong Kong : a case study of Man Mo Temple in Sheung Wan = Hua ren miao yu yu zhi min di de Xianggang Hua ren she hui : yi Shanghuan Wen wu miao wei yan jiu ge an." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/192998.

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The Man Mo Temple（文武廟）Compound on Hollywood Road, Sheung Wan, which comprises three blocks, namely Man Mo Temple, Lit Shing Kung （列聖宮） and Kung Sor（公所）, were built in 1847 . The Temple was built mainly for the worship of Man Cheong (God of Literature, 文昌) and Mo Tai (God of Martial Arts, 武帝). It was important assembly hall where Chinese people discussed issues and resolved disputes in early colonial period. The Temple represented the traditional social organization and religious practices of the Chinese community in the past. The aim of this study examines the development of Man Mon Temple from 1840s to 1908. This thesis contains six main chapters. The first chapter is literature review of previous researches for Man Mo Temple, as well as presents the objectives and methodology of the thesis. The second chapter explores the reasons for its establishment. The third chapter describes the development of architecture of temple. The forth chapter describes and analyses the Guandi worship （關帝信仰）and Wenchang belief （文昌信仰）in Hong Kong. The fifth chapter evaluates the significance of Man Mo Temple on different periods. The temple provided religious service, also as sponsor the charitable work of the Chinese community. It analyses the change of the temple’s function in colonial period. The final chapter is a conclusion how the Man Mo Temple shift to accommodate changing needs of the colonial development.
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Books on the topic "Hui yi"

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Hai wai yi zhen: Hui hua. Zhonghua min guo Taibei Shi Shilin qu: Guo li gu gong bo wu yuan, 1985.

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Hai wai yi zhen: Hui hua. Taibei Shi: Guo li gu gong bo wu yuan, 1990.

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Qi, Song, and Lin Mian, eds. Yi xue hui hai. Shanghai: Shanghai wen hua chu ban she, 1996.

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Zhong gong Guangdong sheng wei. Dang shi yan jiu wei yuan hui. Wu zhuang dou zheng shi bian xie ban gong shi, ed. Hui yi hong shi yi jun: Hui yi lu. [Canton?: s.n.], 1986.

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Zhong gong Guangdong sheng wei. Dang shi yan jiu wei yuan hui. Bian ji chu ban chu. and Zhong gong Guangdong sheng wei. Dang shi yan jiu wei yuan hui. Wu zhuang dou zheng shi bian xie ban gong shi., eds. Hui yi hong shi yi jun: Hui yi lu. [Guangzhou?: s.n.], 1986.

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Zhonghua zai zao shan ben gong cheng gui hua zhi dao wei yuan hui. Hui hui guan yi yu: Yi juan. Beijing: Beijing tu shu guan chu ban she, 2009.

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zhuan, Ba Jin zi, ed. Hui yi. Taibei Shi: Long wen chu ban she, 1990.

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Yi sheng yi hui. Taibei Xian Xindian Shi: Wan sheng chu ban you xian gong si, 2001.

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Zhou yi hui yi. Chengdu: Ba Shu shu she, 2002.

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Yi cha yi hui. Beijing Shi: Sheng huo, du shu, xin zhi san lian shu dian, 2013.

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Book chapters on the topic "Hui yi"

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Yongming, Zhou. "Suppressing Opium and “Reforming” Minorities: Antidrug Campaigns in Ethnic Communities in the Early People’s Republic of China." In Dangerous Harvest. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780195143201.003.0017.

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In China, the term minority nationalities is used to refer to all ethnic groups that are not Han Chinese. According to the 2000 census, a total of 55 minority nationalities numbered in total 106 million people, or 8.4 percent of the total population in the mainland (Zhu 2001). However, the size and composition of minority nationality populations in China is extremely heterogeneous. In terms of population, based on the 1990 census, the smallest, the Lhoba, numbered only 2,312, whereas the most populous, the Zhuang, were 15.5 million strong (National Statistics Bureau 2000: 38). Socially and culturally speaking, the differences among the minority nationalities are large: Some are hunter-gatherers or slash-and-burn cultivators, whereas others are highly sinicized Chinese-speaking groups like the Hui and the contemporary Manchu. Minority nationalities are spread all over China, and 90 percent of them live in mountainous areas (Li 1994: 72). Because of this geographic distribution, isolated minority areas became safe havens for poppy planting and opium production, especially after the opium suppression campaign of 1906–1911 by the Qing dynasty (1644–1911). In most cases, opium was introduced into minority communities in the late nineteenth century and early twentieth century. Opium’s effects on minority communities have varied considerably. Generally speaking, there have been three possible types of effects. First, members of some minorities have become addicted to opium but relied on others to obtain the opium supply. Second, members of other minority groups have acted mainly as poppy cultivators and raw opium suppliers but have been less involved in consumption and trafficking. Last, members of yet other minority groups have become involved not only in poppy planting but also in opium trafficking and consumption. Opium has thus come to play an important role in a minority’s social and economic lives in those areas affected by the drug. By exploring how antidrug campaigns were carried out in the Jiayin Erlunchun community in northeast China and the Liangshan Yi and Aba Tibetan areas in southwest China, I will explore all three types of the effects of drugs on minority communities up to the late 1950s. The People’s Republic of China was established in 1949. To Mao Zedong and the Chinese Communists, drugs were remnants of capitalist and feudal culture and had no place in the new China to which they looked forward.
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"14 Spatial Models of the State in Early Chinese Texts: Tribute Networks and the Articulation of Power and Authority in Shangshu “Yu gong” 禹貢 and Yi Zhoushu “Wang hui” 王會." In Origins of Chinese Political Philosophy, 475–95. BRILL, 2017. http://dx.doi.org/10.1163/9789004343504_016.

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Nappi, Carla. "Documents (1389/1608)." In Translating Early Modern China, 55–106. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198866398.003.0004.

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Chapter 2 tells the story of two Mongolian–Chinese translators: sixteenth-century translator Wang Zilong, and fourteenth-century translator Qoninci. They take turns telling the story of the Hua Yi yiyu collection of documents that formed the foundation for the textbooks used by translators at official translation bureaus in the Ming and Qing dynasties. The chapter explores the nature of translation as a kind of bodywork, and of foreign-language primers as history books.
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"Handle with Care! The Limits of Use of Manuscripts Demonstrated on the Hua-Yi yiyu Texts of the National Central Library." In Historical Linguistics and Philology of Central Asia, 251–60. BRILL, 2021. http://dx.doi.org/10.1163/9789004499966_016.

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Taber, Douglass F. "Organic Functional Group Interconversion." In Organic Synthesis. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190646165.003.0005.

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Feng Li of the Nanjing University of Science and Technology devised (Chem. Commun. 2014, 50, 8303) a combination of reagents that directly converted the alcohol 1 to the protected amine 2. Yong-Sheng Bao and Bao Zhaorigetu of Inner Mongolia Normal University selectively (J. Org. Chem. 2014, 79, 6715) demethylated the tertiary amine 4, leading to the amide 5. Christopher W. Bielawski of the University of Texas devel­oped (Chem. Eur. J. 2014, 20, 13487) the reagent 7 for the conversion of an alcohol 6 to the bromide 8. The diiodo analogue of 7 also worked well. Ross Denton of the University of Nottingham showed (Chem. Commun. 2014, 50, 7340) that the reagent 10 efficiently mediated the Mitsunobu coupling of 9 with ben­zoic acid to give 11. The other product of the reaction, Ph₃ P=O, could be converted back to 10. Silas P. Cook of Indiana University established (J. Am. Chem. Soc. 2014, 136, 9521) conditions for the selective conversion of the bromide 12 to the boronate 13. Gwilherm Evano of the Université Libre de Bruxelles converted (Chem. Commun. 2014, 50, 11907) the alkenyl iodide 14 to the nitrile 15 using acetone cyanohydrin as the nitrile anion source. Seth B. Herzon of Yale University developed (Angew. Chem. Int. Ed. 2014, 53, 7892) an improved Ru catalyst for the hydration of a terminal alkyne 16 to the aldehyde 17. Clément Mazet of the University of Geneva used (Chem. Commun. 2014, 50, 10592) an Ir catalyst for the isomerization of a 2,2-disubstituted epoxide 18 to the aldehyde 19. Laurent El Kaïm of the Ecole Polytechnique, Laurence Grimaud of UMPC, and Roland Jacquot and Philippe Marion of Solvay showed (Synthesis 2014, 46, 1802) that in the presence of glutaronitrile 21, AlCl₃ was an effective catalyst for the conversion of an acid 20 to the nitrile 22. Yi-Si Feng and Hua-Jian Xu of the Hefei University of Technology found (Org. Lett. 2014, 16, 4586) that a carboxylic acid 23 could be coupled with diphenyl disul­fide under decarboxylating conditions, leading to the sulfide 24. Kenneth M. Doll of USDA Peoria observed (ACS Catal. 2014, 4, 3517) that decarboxylation of the unsat­urated carboxylic acid 25 with a Ru catalyst delivered the alkene 26 as a mixture of regioisomers.
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Liu, Hong, Chang-Lin Feng, Xiao-Qing Xie, Wuying Lin, Zheng-Hai Deng, Xin-Lian Wei, Shi-Yong Liu, and Yi-Bo Luo. "12. Impacts of Extreme Weather Spells on Flowering Phenology of Wild Orchids in Guangxi, Southwestern China - Hong Liu, Chang-Lin Feng, Xiao-Qing Xie, Wuying Lin, Zheng-Hai Deng, Xin-Lian Wei, Shi-Yong Liu, and Yi-Bo Luo." In Darwin's Orchids, 311–28. University of Chicago Press, 2014. http://dx.doi.org/10.7208/chicago/9780226173641.003.0012.

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Conference papers on the topic "Hui yi"

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Hu, Fang, and Minghui Zhang. "Diphthongized vowels in the yi county hui Chinese dialect." In Interspeech 2014. ISCA: ISCA, 2014. http://dx.doi.org/10.21437/interspeech.2014-32.

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Kobzev, Artem. "THE FIRST INFORMATION ABOUT THE YI-JING IN RUSSIA." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.27.

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The first information in Russia about the Yi-jing (易經, Canon of Changes) was published by the first Russian sinologist, German historian and philologist-polyglot G. S. Bayer in the two-volume Museum Sinicum (St. Petersburg, 1730) in Latin. In Russian, the primary information about Yi-jing became available to the reader half a century later thanks to the coryphaeus of Russian sinology of the 18th century A. L. Leontiev. In 1782, he published an illustrated and commented translation of a fragment from Yi-jing (named Convenient Base) as an appendix to his translation of the Manchu text of the Statutes of the Great Qing (大清會典, Dai-Qing hui-dian). A. L. Leontiev called the French abbot, who visited St. Petersburg in 1769, the initiator of his appeal to the Yi-jing, but did not indicate his name. P. E. Skachkov after V. S. Kolokolov decided that he was the famous French Jesuit missionary and versatile scientist A. Gaubil. However, he died ten years earlier. Most likely the interlocutor of A. L. Leontiev was a well-known theologian and economist-physiocrat, French abbot N. Baudeau, who held confidential negotiations with Catherine II in 1769 in St. Petersburg about the situation in Poland. The secrecy of this mission on the eve of the first partition of Poland fully explains the concealment of his name in 1782, when he was still alive and brewing the second partition. Apparently, a look at the Yi-jing of the French enlighteners and physiocrats, reported by N. Baudeau to A. L. Leontiev, prompted him to link the ancient canon with Statutes of the Great Qing.
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Li, Jian, Fujian Ni, Xiang Ma, and Cheng Ling. "Rutting Causes Analysis on Yi-Huai-Jiang Expressway." In 11th International Conference of Chinese Transportation Professionals (ICCTP). Reston, VA: American Society of Civil Engineers, 2011. http://dx.doi.org/10.1061/41186(421)356.

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