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Fu, Ho-yi Crystal, and 傅皓皚. "Government document systems in Qin dynasty evident in Qin bamboo slips = Cong Qin jian kan Qin dai gong wen zhi du." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/192996.
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It is a wonder to discover the remarkable progress the Qin Dynasty made two thousand years ago concerning its documentation systems. Ever since the excavation of the Shuihudi (in Chinese 睡虎地), we now know in Qin, there was the Rule Book of Implementation 《行書》律(about the laws on documentation systems). Unfortunately, there was no correspondence for cross examination. Not until the excavation of the Liye (里耶) site in 2002 were we able to identify the format of the correspondence between the central government, provinces and towns. From the 37000 bamboo slips of Qin which are rich in contents, we can see they covered every aspect. As well, the 2008 Yuelu (嶽麓)bamboo slips appeared to fill the gaps left by Shuihudi. They provide clues, allowing the author to reconstruct the profile of Qin’s documentation systems.
Scholars working on the documentation systems of Qin through the bamboo slips appear to base their findings on only isolated excavations, such as the discussion of either Shuihudi or Liye. But when they researched on the postal system which was central to the wider documentation systems, they had to rely on the clues provided by the Warring States Period, or on the bamboo slips of the Han Dynasty. There are thus limitations. For example, we cannot assume that Han must have inherited its systems from Qin. This thesis looks at the many unearthed bamboo slips having to do with Qin’s documentation systems, revisits and organizes current researches and attempts to reconstruct the state of documentation in Qin.
有誰想過二千年前的秦朝，其公文制度已發展至一定程度？1975年睡虎地秦簡出土後，讓我們知道秦代已有《行書》律(與公文制度有關的法律)。可惜的是，睡虎地秦簡中並沒有往來文書。直至2002年里耶秦簡出土後，大量的簡牘出土，使我們有機會看到秦代中央政府、郡、縣三層行政機構的往來文書，也讓我們了解秦代的公文已具備一定格式。37000枚的里耶秦簡，內容相當豐富，涉及當時各個層面。而2008年入藏的嶽麓秦簡，更補充了睡虎地秦簡《行書》律的不足。雖然嶽麓秦簡《行書律》簡文並非完整版本，但卻提供線索，讓本文能從中整合出秦代文書制度的面貌。
過往有關秦代公文制度的研究，學者傾向將研究範圍限定於某一出土簡牘中，如集中討論睡虎地秦簡或里耶秦簡中所見的公文制度。而當研究與秦代公文制度息息相關的郵傳制度時，往往要依靠戰國留下來的線索來推測秦代郵傳的情況，又或借助漢代的簡牘來逆推秦代的面貌，這種研究方法無疑是有局限的。我們不能單憑‘漢承秦制’而認定秦代制度與漢代一樣。本文希望透過集中研究各種出土秦簡，從中找出與秦代公文制度有關的資料，並將諸家研究進行整理，重塑當時公文制度的概況。published_or_final_version
Chinese Language and Literature
Master
Master of Arts
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Carlson, Jack. "Images, objects and imperial power in the Roman and Qin-Han empires." Thesis, University of Oxford, 2014. https://ora.ox.ac.uk/objects/uuid:61edd022-db89-4af6-bd21-3da3a593c390.
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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.
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Tsai, Hui-lung, and 蔡輝龍. "A study of the Fu on hunting in the Han Dynasty (206BC-220AD)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31241074.
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You, Li-Yu. "Facture et jeu de la cithare chinoise qin sous la dynastie des Tang." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040220.
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Au croisement de la sinologie, de la philologie, de l’histoire, de la musicologie, de l’organologie et de la pratique instrumentale, cette recherche se donne pour objet d’approfondir notre connaissance de la facture et des techniques de jeu de la cithare chinoise qin sous la dynastie des Tang (618-907) en traduisant et analysant des sources peu exploitées de cette période, à savoir le traité Tang Chen Zhuo zhifa 唐陳拙指法 (Techniques de jeu [du qin] par Chen Zhuo des Tang) et 1468 poèmes évoquant cet instrument. En complément d’autres sources anciennes, l’étude du corpus des poèmes précise notamment l’origine des matériaux utilisés pour le qin, l’usage d’accessoires, l’identification de luthiers amateurs et professionnels, la constitution du répertoire, l’emploi et l’évolution des partitions.La traduction et édition critique du Tang Chen Zhuo zhifa sert de support à un travail d’inventaire et d’analyse typologique des gestes décrits dans ce traité. Les techniques de jeu de l’époque s’y révèlent dans leur étendue et leur diversité.Afin d’en faciliter leur compréhension, plusieurs doigtés font l’objet des reconstitutions filmées, conservées sur le DVD en annexe. Des analyses d’acoustique musicale effectuées sur une sélection de techniques se sont également avérées riches d’enseignements en révélant les fondements concrets et subtils sous-jacents au jeu du qin à l’époque des TangAt the intersection of sinology, philology, history, musicology, organology and instrument playing, this research aims at broadening our knowledge of how the qin Chinese zither was made and played throughout the Tang dynasty (618-907). The research draws on often overlooked or untapped sources of information from this period such as the Tang Chen Zhuo zhifa 唐陳拙指法 treatise (Qin Playing techniques by Chen Zhuo) and 1468 poems in which the instrument is referred to.Study of the body of poems and ancient texts sheds light on the origin of the materials used to make the instrument and how accessories were used, drawing a distinction between amateur and professional instrument makers and explaining how a repertoire is built and how sheet music was read and evolved over time.The translation and critical edition of Tang Chen Zhuo zhifa serve as a basis for an inventory and typological analysis of the techniques described in the treatise, which illustrates the wide range and different styles of playing. Some of the fingerings were filmed and recorded on a DVD included here in appendix. Analyses of the musical acoustics of a selection of techniques provide valuable insights into both the groundings and the subtlety of qin playing during the Tang period
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鍾妙昏 and Miu-fun Anita Chung. "Jiehua of the Qing Dynasty (1644-1911)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31238373.
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Chung, Miu-fun Anita. "Jiehua of the Qing Dynasty (1644-1911) /." Hong Kong : University of Hong Kong, 1999. http://sunzi.lib.hku.hk/hkuto/record.jsp?B21254205.
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Zhang, Kehong, and 張克宏. "Responding to the modernization of late Qing Dynasty." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2003. http://hub.hku.hk/bib/B31245080.
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Guan, Shanming, and 關善明. "The imperial porcelain wares of the late Qing dynasty." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1989. http://hub.hku.hk/bib/B31231561.
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Ming, Yau-yau, and 明柔佑. "Qing poetry on Ming." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B44204723.
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曹家偉 and Ka-wai Cho. "A study of the Ci poetry of Yunjian San Zi." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31222419.
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李碧. "清代觀劇詩研究= Study of drama-watching poems in Qing dynasty." HKBU Institutional Repository, 2016. https://repository.hkbu.edu.hk/etd_oa/303.
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Abstract The dissertation studies a number of poems on drama-watching culled from collected works of Qing-dynasty writers. From the perspectives of drama criticism, intertextuality, as well as the history of the attitudes of literati, the present study aims to reexamine the following issues of Qing drama, namely: a) the development and changes of dramatic aesthetics, b) the relation between the poets and their poems on drama-watching, c) the interaction between the writers and actors/actresses, and d) the formation of relevant poetic criticism. These issues are of great significance in the scholarship of Qing drama but have not been given much attention. There are two clues in the thesis, namely one to the attitude of the literati revealed in the poems, and the other to the specific "poetic criticism on drama" from the literati's perspectives. Chapters two to five examine the literati's attitudes of the four periods of the Qing. Chapter two focuses on the transitional period of Ming and Qing (1644-1661), when the majority of drama-watching poems were written as expressions of sentiments on dynastic changes rather than dramatic criticism. This inception period saw a large number of poems. Chapter three studies the poems writing during the reigns of Emperors Kangxi and Yongzheng (1662-1722), focusing on the writers' reflection on history. The plays of this period mainly concerned history and witnessed the strict censorship for public performance. Therefore, the poems written in this period demonstrate the different choices and encountering allowed by the political backgrounds of the time. Chapter four explores the aesthetic tastes of literati of the Qianlong and Jiaqing (1723-1820) reign-periods. Prominent features of these poems include the lauding tone of the flourishing empire and the pursuit of exquisite life styles. Chapter five focuses on the late Qing (1821-1911) period. Through the analysis of the poems by women writers, it discusses the new, trans-gender trend triggered by feminine vision on drama writing and watching a. Chapters six to eight discuss drama-watching poems respectively from three perspectives, namely literati's comments on the actors, the reception of the drama texts, and the criticism of drama. Chapter six makes use of a book, Historical Records of Yandu Theatres in the Qing Dynasty (Qingdai Yandu liyuan shiliao) and explains that among Qing literati there was formed a system of "poetic appraisal of actors," which was an integration of the traditions of appraising poetry, paintings, etc. The aesthetic criteria in the system represented a unique phenomenon in the interactions between literati and actors and gave rise to this unique kind of poetic criticism on dramatic performance art. Chapter seven offers new, in-depth interpretations of theme and plot of selected dramatic texts from the perspective of meta-vision. It also argues that the poetic criticism on drama actually realized the process of canonization. Chapter eight focuses on the practice of "poetic appraisal of drama," which evolved from "poetic appraisal of poetry." The perception and comments on dramas largely enriched dramatic criticism by the topics about the poets' distinctive tastes and interests in writing, rhyming, and even diction choices. In short, the value of drama-watching poems lies in its special critical system based on the observation of drama. The genre reached its maturity in the last heydays of classical literature, and integrated multi-dimensional cultural elements such as poetry, drama, painting, and chess. What is more, it also involves other aspects such as the attitude of literati, their recreation and entertainment, aspiration and pursuits, social reality, etc., and makes a miniature of the cultural life style of Qing literati.;本文旨在將分散於清人詩文集中的觀劇詩作集中搜集和整理，以這些史料為依託，從觀劇詩的創作者（即文人群體）入手，藉助文人心態史研究、戲曲批評研究、文本互涉研究等方法，重新審視清代戲曲的審美需求如何轉變，觀劇詩與其作者之間有著怎樣密切的關係，伶人與文人如何相處，觀劇組詩如何建構為戲曲批評系統等問題，這些問題都是清代戲曲研究中不可忽視，卻又尚未深入的話題。行文共分為兩條線索：一是觀劇詩所體現的文人心態；二是濡染著文人審美眼光的「以詩論戲」的戲曲批評。第二章至第五章以時間為序，將觀劇詩呈現的文人心態通過四個時期進行論述：第二章是明清鼎革之際（1644-1661），探析文人面對易鼎的變化，借觀劇詩寄託興亡之感，明清之際是戲曲雅俗轉變的主要階段，大量文人介入戲曲及觀劇詩創作，首先保證了觀劇詩的質量，但仍屬於初期階段，多以記錄演劇或世變之思為主，鮮少有劇論性質的作品；第三章是康雍年間（1662-1722），文人轉向對歷史進行反思，此時出現的傳奇雙璧都多少關涉到史實，搬演之路經歷了由禁到解禁的坎坷路程，其是否可以搬演主要取決於統治者，因此文人對歷史的反思只能遊走在主流話語所給予的限度之間，這一時期的觀劇詩恰好記錄了文人因禁演所作出的不同選擇與遭際；第四章是乾嘉時期（1723-1820），此時的文人多未經歷過易鼎之痛，成長於新朝，感念皇恩，從宮廷到民間的觀劇都彰顯著盛世的繁華，觀戲聽曲重新回到對閒賞旨趣的追求；第五章是晚清時期（1821-1911），演劇活動較為豐富，加之心學與性靈的影響，女性開始走出閨閣並創作觀劇詩，詩中女性對家國、生死、功名等話題的關注呈現出向男性視角跨界的傾向。第六至第八章分別從文人對伶人的審美評判、文人對戲曲文本的接受、觀劇組詩蘊含的戲曲批評三個方面以專題形式進行探討。第六章中以《清代燕都梨園史料》為中心，文人結合中國文化傳統中的詩品、畫品等形式構建了一套「以詩品花」（花指伶人）的系統，形成了品評式的審美標準，成為文人與伶人交往中的獨特現象，同時也是只有觀劇詩才能實現的詩美藝術。第七章中觀劇詩以後設視角（meta vision）重新解讀戲曲文本，是對戲曲主題、情節的深入解讀，在清代演出頻率較高或常常被提及的作品中，大量的觀劇詩創作整合在一起，更便於審視戲曲作品的經典化問題。第八章中則專門探討「以詩論曲」這一評點範式，其由「以詩論詩」發展而來，同時蘊含著文人對戲曲的品讀、認識，這些個體的體悟並不是同一的，而是各抒己見，評點範圍涉及創作論、曲論，甚至煉字與用韻等諸多層面，豐富了戲曲評論的內涵。綜上，觀劇詩的主要價值在於其對戲曲的關注所形成的獨特評點體系，這一評點體系成熟於古典文學發展最後的高峰時期，是結合了詩、詞、曲、畫、棋等多重文化維度的戲曲批評，同時又不僅僅局限於「以詩論曲」，其涉及的文化層面涵蓋了文人心態、娛樂閒賞、理想追求、社會現實等諸多層面，也是清代文人生活的縮影。
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Li, Jianan. "Grain trade and market integration in China's Qing Dynasty." Thesis, University of Nottingham, 2014. http://eprints.nottingham.ac.uk/14535/.
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The paradox of China’s failure to industrialize despite its thriving commercialization before the 19th century has been debated intensively, especially in terms of whether market efficiency is sufficient for industrialization in the pre-modern period. This thesis sheds light on this question using archival data on grain prices covering Qing China’s most prosperous episode (1740-1820) to identify the determinants of market evolution as well as the true extent of market integration. My results suggest that China’s market efficiency on the eve of Western industrialization has been grossly overstated, and further imply that China’s market was heavily influenced by its bureaucratic structure. My analysis is based on a historical dataset of monthly grain prices (rice, wheat) in 211 prefectures across China and I match these with new data on the physical geography of the postal and river network and physiographic distribution. My analysis first confirms the close relationship between market integration and geographic proximity but shows that geographical influence is dominated by provincial boundaries. I then employ novel panel time series methods to account for the impact of local and global shocks and to investigate the evolving process of market integration over time. This analysis indicates that China experienced continuous market disintegration with fragmentation driven by political structure. These results support my hypothesis that Qing China’s political system was not conducive to the development of the market mechanism since its primary concern was market regulation rather than revenue.
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Guan, Shanming. "The imperial procelain wares of the late Qing dynasty /." [Hong Kong] : University of Hong Kong, 1989. http://sunzi.lib.hku.hk/hkuto/record.jsp?B12358381.
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Fong, Kam Ping. "The withering sprout : prefectural judiciary and legal professionalism in the early Qing dynasty." HKBU Institutional Repository, 2015. https://repository.hkbu.edu.hk/etd_oa/105.
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This study highlights the influence of the Ming-Qing transition on legal justice in China. According to mainstream sinicisation (Hanhua ..) theory, Manchu was assimilated into the Han majority and ruled China using the old Ming government system. This study proves otherwise via an extensive examination of the transition’s effect on legal justice, particularly the abolition of the prefectural judge (tuiguan..) position during the early Qing Dynasty. In the Yuan and Ming eras, judges emerged as unique officials specialising in juridical responsibilities and demonstrating the sophistication of legal justice. However, institutional reform during the Qing Dynasty pushed local administrators (prefects; zhifus..) into taking over prefectural judiciary responsibilities, gradually blurring the functional line between justice and civil executives until prefectural judges were ultimately banished from service. This study investigates the reasons behind the elimination of the prefectural judge position and the decline of legal professionalism in sixteenth and seventeenth century China. The findings demonstrate the great differences between the Ming and Qing legal systems and an alternative perspective for assessing the significance of the Ming-Qing transition is proposed.
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Braun, Stephanie Eva. ""Strange machines" from the West: European curiosities at the Qing imperial courts, 1644-1796." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B4598752X.
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FU, SHIH-HSIN, and 傅仕欣. "Myths and Legends on the East China Sea about Pre-Qin 、 Qin Dynasty and Han Dynasty." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/50450266876925408016.
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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.
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Han-De, PAN, and 潘翰德. "Studies of the Suicide in Pre-Qin Dynasty." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/84332328653270226772.
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碩士國立暨南國際大學
中國語文學系
95
Suicide behavior regardless of age or areas that are of concern. The people are supposed to survive on their own end-of-life choices to kill themselves. Such a study may understand the value of a way to live. The topic of this paper is “Studies of the Suicide in Pre-Qin Dynasty”. The full text is divided into three chapters. The first chapter “Introduction: Circuitous and Entery” is a discussion of this topic with the recent research and orientation of ancient texts with to the entrance of the Durkheim research. The second chapter “Literature and Significance: Suicide Records or Statements on Suicide-related” is a discussion of the Pre-Qin literature. We can outlining suicide overview of that times. The third chapter “The End of Life and the Appearance of the ‘I’” is deepening the meaning of the second chapter by the concept of self-presentation as the focus. Throughout this paper, the main idea is, in some states, the main decision by the death, can decide the main orientation of the lives, attitudes and values.
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CHANG, CHI-LIN, and 張起林. "Chinese Buddhism Studies In The Pre-Qin Dynasty." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/gy9fsr.
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碩士明道大學
中國文學學系(碩士班)
107
Divination，Can be regarded as a kind of witchcraft in the original faith. It is one of the methods used by ancient people to predict good and bad, and to infer fate. Witchcraft is often combined with faith to become a means for early humans to 「handle」 nature. In the early days of China, the words 「Curse」 and 「Technique」 were used to cover concepts such as witchcraft. Visible，The technology and knowledge of the curse were mastered by specialized officials during the Shang and Zhou dynasties. With the evolution of the times. By the time of the Qin and Han Dynasties, the number of operations has become an important part of social life. The motives of this paper are based on curiosity about the origin of divination. And try to explore the relationship between divination and Chinese culture. Therefore, the scope of the research is locked in the Xia, Shang and Zhou Dynasties. And focus on research questions Does the Buddhism culture have something to do with the original beliefs of the ancestors? The concept of 「Heaven」has changed during the Shang and Zhou dynasties. Is this related to the divination activities? The research steps of this paper are arranged as follows: The first chapter introduces the motivation and purpose of this paper, defines the research scope and literature, and discusses the research methods and steps. The second chapter is the formation of Chinese divination, discussing the concept of primitive beliefs, trying to compare the beliefs of the three generations. The third chapter is the development of the Buddhism culture in the pre-Qin period. From the literature of various aspects, it discusses the origin, application and significance of the Buddhism culture, and measures and analyzes the gains and losses in order to explore the direction of the follow-up. The fourth chapter is about the connotation and influence of the divination culture in the pre-Qin period, trying to find out the influence of divination on contemporary politics and society. The fifth chapter concludes, summarizes the research results of this paper, and proposes research limitations and future prospects. Buddhism culture has an impact on the life and spirit of the early people. Such influences are manifested in their beliefs. How do they view the concepts of 「Heaven」, 「Heavenly-Way」 and「God」? Because，When they are always on the divination. In this regard, there are some sustenances and expectations, pinning your own wishes and expecting God’s response. Gradually forming its original beliefs In contrast to today's scientifically developed era, people are still actively seeking spiritual comfort in order to achieve peace of mind. Therefore, In the distant past, When ancestors encounter major critical situations, they will always look forward to the external forces, so as to relieve their inner anxiety and fear. Therefore, the merchant applied the tortoiseshell divination, and Zhounese applied the 「Zhou-I」 to scribble the divination. The object of the gods that hopes to worship can fulfill the desire, provide more support and help, and bring the security of the hearts and beliefs of all.
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Wang, Hou-Kuang, and 王厚匡. "The ancient China war-economy ─Political economy: Early Qin dynasty, Qin and Han dynasties." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/40076561692140627145.
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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.
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Wang, Chi-hsiang, and 王季香. "Personality-type Theories of Scholars in Pre-Qin Dynasty." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/17141012484792094433.
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博士國立中山大學
中國語文學系研究所
92
Thesis abstract Base on certain principal documents, this study focus on " Personality-type Theories of Scholars in Pre-Qin Dynasty ". There are three purposes in this work: First, discovering the prosperous thoughts of scholars in pre-Qin; and the second, providing the models of perfect persons for the modern people; the last, examining the ancient Chinese personality theories to compare those theories originated in western psychological concepts. This thesis divides eight chapters. The introduction explains respectively the motivation, hypothesis and the methodology. Those aspects focus on the advantages of the viewpoint of "philosophical study on man" and "the philosophical study on talent" in present China. The second chapter defines the "personality" and analyzes the personality types divided in western psychology. Depending on the definitions, we discuss about four personalities including the western psychological tendency, and synthesize the affiliation by comparison between the psychologist''s biography and the personality theory, therefore we attends to discover the ideal personality which these psychologists expected. The third chapter discusses the personality types which the thinkers classify in Pre-Qin dynasty offering as elaborates following several chapters. From fourth to sixth chapter, we adopt the synchronic and diachronic approaches to interpret the scholars’ texts about personality- type theories. Those contents are divided into three criteria: moral culture, spiritual self-restraint and the social achievement. In surmounting the boundary of nations/scholars, seventh chapter compares the theories personality types and its cultural development which reflected between western world and China. Finally the conclusion summarizes each chapter, also links up the history to manifest the influence of the classification in later generations. Furthermore, we draw the perspective for this study.
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周穎德. "Reserch on Military Law in Qin and Han Dynasty." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/31251946799428927507.
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Lin, Ning, and 林寧. "Study on day- Selecting in Qin and Han Dynasty." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/79618060408915965984.
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WEI, Hong-Jun, and 魏鴻鈞. "Analysis of the Rhyme of “Zhou,Qin Dynasty to Sui Dynasty” Through Mathematical Statistics." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/bf4gjy.
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Chiu, Yen-Ju, and 邱彥儒. "Narrative Research on “Fu Yue”in the Pre-Qin Dynasty." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/80896472601075044156.
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碩士國立暨南國際大學
中國語文學系
103
This dissertation studies on “Fu Yue”, focuses on how it was being presented in various narrative texts in Pre-Qin period. Fu Yue is a capable minister in Yin Gao Zong’s governance. There are many records found in ancient documents on Fu Yue, however some of the narrations were found too simplified and unable to provide sufficient evidence and explanations on certain unsolved issues. This problem was solved while the bamboo manuscripts in Warring States collected by Tsinghua University (Vol.3) published in 2012. This bamboo manuscript comprised of 3 chapters, which the content is quite different from “Yue Ming”chapter of “Shangshu”. The first chapter of the manuscripts illustrates the stories before Fu Yue became minister, having some similarities and differences with other ancient documents. This bamboo manuscript is a precious documents in historical research as it could replenished the limitations of ancient documents. This dissertation comprised of four chapters： The first chapter is the introduction to the topic, including the objective of the research, literature reviews, and research methods and procedures. The second chapter emphasis on paleographic analysis of “Yue Ming”, which include the introduction of bamboo manuscript and its content, the annotations and translations. The third chapter provides a comprehensive research on “Fu Yue”, by reviewing the records found in the ancient historical documents and literature works, observes the varies of images among different narrative texts, and excavate the hidden "historical narrations" in the fictions. The fourth chapter is the conclusion of this dissertation, narrates on the research result to round up this paper.
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Petcharapiruch, Prantip, and 郭瑞音. "The Evaluations on Qin Kuai in the Southern Song Dynasty." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/60077024482901443413.
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碩士國立臺灣大學
歷史學研究所
105
Qin Kuai（秦檜） is often referred as an evil official in Chinese history. In fact, it remains question whether his negative image as perceived by most people nowadays can truly reflect his real actions, which led to the research question of this thesis. Through studying the evaluations on Qin Kuai in the Southern Song dynasty, this thesis tries to explore how political factors influenced historic records. In the early Southern Song period, Qin Kuai enjoyed reputation for his loyalty to the Song emperor. When the Jurchen troops occupied Kaifeng, Qin Kuai suggested the Jurchen leaders to maintain the Chao family’s imperial status. As a consequence of that event, Qin Kuai has been perceived as a loyal Song official, but he was arrested to the Jurchen territory, along with the Song emperors. Three years later, in 1130, Qin Kuai returned to the Song court, and received quick promotions from Emperor Gaozong, although some officials questioned that his return was an intentional design by Jurchen leaders. Receiving the support from Kaozong, Qin Kuai advocated a peaceful negotiation with the Jurchen. The two countries finally reached agreement in 1141, and Qin Kuai became the main figure who made the Song return to peace. To reward his contributions, Emperor Gaozong let Qin Kuai control the government until his death in 1155. In 1161, the Jurchen army invaded the Song, which proved the unreliability of peaceful treatment, so the bellicose officials of Southern Song began to criticize Qin Kuai’s policy. Under this circumstance, Qin Kuai''s evaluation turned to the other sided. Although Emperor Xiaozong remained peaceful relationship with the Jurchen, his intention to recover the northern China helped to maintain the bellicose opinions in the court. The scholar of Neo-Confucianism especially criticized that the peace treaty as causing people’s ignorance to the nation’s revanchism and destructed the moral principles of Confucianism. In the early years of Emperor Ningzong era, Han Tuozhou（韓侂冑）controlled the court and planned to launch campaign against the Jurchen. The bellicose officials attempted to demote Qin Kuai’s title of nobility and changed his posthumous name. Those were all done with the strong purpose to stimulate people’s feeling to correlate with the war and the attempt to undermine the legitimacy of the peace’s treaty.Not only that, those bellicose officials also created a loyalty image of Yue Fei（岳飛）and aimed to build the image of Qin Kuai’s as a traitor. However, after the defeat of the Northern invasion in Kaixi era, Qin Kuai’s title of nobility and posthumous name were restored. This fact indicates that the change of political policies directy affected Qin Kuai’s evaluation and image. In the Emperor Lizong era, the Southern Song’s scholars and officials often referred a book name as Nanqian Lu（南遷錄）to support the argument that Qin Kuai was perceived as a “spy” who betrayed the interests of the nation. The bellicose officials slandered Qin Kuai that he was the agent of the Jin leaders and accused him that the peaceful negotiation was his pathway to betray the nation which aimed to demonstrate that the peace treatment was detrimental to the future of their state. At the same time, it also destroyed legitimacy of the effort to reach agreement with their northern rivals. As the result, the change of the evaluations on Qin Kuai in the Southern Song dynasty highly depended on various political factors.
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Lin, Miao-Ling, and 林妙玲. "The Study of commercialistic thought in the Pre-Qin dynasty." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/06521657065284245620.
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碩士淡江大學
中國文學系碩士在職專班
100
Ancient Simin "scholar, farmer, artisan and merchant", scholar-officials of being, in order to end, The Emperor Han Wu period there was a great historian - Ssu Ma Chien''s historical article, came up with a core value, and rich, is one of the. Objectivity faithfully described business road to riches that this free rank of wealth and music than with, saying " su feng " equivalent to no intention of Crown King, on merchants '' success with social status of exposition given highly. Scope of this paper focuses on the historical records . Colonization biographies contained in Pre-Qin dynasty of domestic business biographies, the other from space by a direct data, indirect data, as well as secondary data, explore the Pre-Qin dynasty thought and theory. Ssu Ma Chien insight to the prophets, in the historical records –The goods breed the biography of Great History . Total colonization biographies to Lurker in the Bai Gui''s statement： My rule, even Yi Yin and Lu Shang, Sun Tzu, Wu Tzu has interfered, Shang Yang''s law are also. Even the one intellectual deficiency and tact, courage not enough to decide, Jen not to be taken to, strong cannot persist, although my surgery, could not learn the truth. Point out "wisdom, benevolence, courage, strength " , these four businessmen must-have qualification. At the same time, author discussing commercialistic thought, in the vertical plane, depending on the age, cited large cargo colonization of Pre-Qin dynasty as cases , patriotic businessman Shien Gao, chord height respectively, Confucian disciple Zi Gong, good fortune and morality " detao-zhu-gong" Fan Li and political economical outstanding scholar L ü Buwei, discussion of meaning, and merchants , and personality, behavior, filling in the form out, why? Worth later generations to follow , why? Horizontal arrangement in Pre-Qin scholars on commercialistic thought, to Confucianism, Legalist, Military strategist, Mohist School and Taoist views, all separately stated . Research of author discussion commercialistic thought, the view that apart from " wisdom, benevolence, courage, strength " four qualifications, and have the long-term planning of Yi Yin and Lu Shang, inside to Confucian benevolence, as this, Spirit and military strategist of Shang Yang, legalist change and strain as a means of Mohist school of practice exercise, ultimate spirit uplifted, Taoist smart stand between heaven and earth . In addition, the author to the Pre-Qin dynasty commercialistic thought, theories compared with the western economic system, such as Adam Smith《The Wealth of Nations》, Alfred Marshall《The Economic Principle》, Maw’s law of hierarchy theory, and Sigmund Freud studying the unconscious mind, to construct a complete system are discussed, conclusions are summarized in Pre-Qin dynasty commercialistic thought of the significance and value.
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Hsi-tzuChen and 陳璽慈. "The Chinese High-platform Architectures from Pre-Qin to Han Dynasty." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/03439093295081135844.
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碩士國立成功大學
歷史學系碩博士班
98
The origin of “tai ” (Chinese high-platform architecture) dated considerably early. Shiji (Historical Records) indicates the existence of “Lu tai” in Shang dynasty, and Shijing (Book of Songs) records the existence of “Ling tai” in Zhou dynasty, which shows us that we can trace it’s presence back at the time of the Three Generations. In the Spring and Autumn period and the Warring states period, there were a lot of tais, and during Qin-Han times, the continuous development of tai made it finally an important type of architectures in ancient China. However if we observe this “tai” before Han more closely, we could discover that the “Ling tai” of the Zhou dynasty differs from the later “Tai” during the Spring and Autumn period, there are changes of its inner quality and its function. Xong Yang, a poet in Han Dynasty, qualifies the “Ling tai” as a good building whereas the “Zhang-hua tai” in the period of the Spring and Autumn as bad. This article attempts not only to clarify some basic conceptions of “tai” architecture, but also, by using the example of “Ling tai “ and “Zhang-hua tai” as models, to contextualize the development of the Chinese high-platform architectures from pre-Qin to Han dynasty.
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Hung, Li-Ching, and 洪麗卿. "The Politics with Regard to Abdication Theory before the Qin Dynasty." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/86100508636826560250.
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碩士靜宜大學
中國文學研究所
98
Abdication is the political system of altruism that features “the talented and virtue are elected” and “the world is shared by all.” According to history books, this kind of system had been prevalent in ancient times. Many records in the ancient books said of it, and among them, Yao and Shun are the most well-known. However, Gu Jiegang has doubted the truth that Yao abdicated the throne to Shun and even doubted whether both of them did exist or not. After the excavation of some bamboo slips of Kingdom Chu, like Guodian Bamboo Slips and Shanghai Museum Bamboo Slips, it is proved that the abdication from Yao to Shun had been long existed since the Warring States Period. The thesis applies “dual-evidence method” proposed by Wang Guowei to investigate herited anthology and excavated bamboo slips for records regarding the abdication of Yao Shun, comparing the differences and furthermore, inducing and arranging the reasonability of the historical facts. There are six chapters in the thesis, and the contents are as follows: Chapter one includes the research motifs and purpose, research materials and methods, material studies and expectations and so on. Chapter two generally demonstrates the mythology and legend of Yao Shun. Chapter three makes it clear what Pre-Qin philosophers think to the abdication system. Chapter four includes the translations, divisions and themes of the three slip writings, The Tao of Tang Yu, Zi,Gao Rong Cheng Shi and Ding of Zhongshan Kingdom. Chapter five compares the difference between the records of the herited anthologies and that of the three slip writings, The Tao of Tang Yu, Zi Gao, Rong Cheng Shi and Ding of Zhongshan Kingdom. Chapter six is rise and fall of the doctrine because of the abdication system. Last one is the conclusion. All in all, the main focus of this thesis based on writings and descriptions of Pre-Qin philosophers is to study the highs and lows of abdication system, and the contents of the three excavated slip writings, The Tao of Tang Yu, Zi Gao and Rong Cheng Shi, with the hope to evoke people’s emphasis on the truth of abdication system by doing so.
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HSIEN-CHIH, Lin, and 林憲志. "The studies of eunuch officials system in Qin and Han Dynasty." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/83451859966734027240.
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碩士國立嘉義大學
史地學系研究所
99
The purpose of this thesis is to explore how the eunuch officials system evolved from Qin Dynasty to Han Dynasty. The subject includes among the power of eunuch, the official position for eunuch and so on. This thesis also explored the beginnings of eunuch officials system, and the evolution of official position in pre-Qin. The thesis is divided into five chapters: Chapter 1-introduction: This chapter gives an overall introduction of the questions for eunuch official’s system research. The subject of majority researches is eunuch officials system in Tang or Ming Dynasty. Some researches are reviewed and analyzed in political struggle from court eunuch group in Han Dynasty. Chapter 2- the eunuch officials system in pre-Qin: According to the researches, the eunuch was discovered in Shang Dynasty at the latest. However, the eunuch was servant in Shang Dynasty. There jobs were to guard imperial palace and queens who live in. In west- Zhou Dynasty, the position for eunuch was changed. Someone become steward in imperial palace. In east- Zhou Dynasty, eunuch can display ability in wars. And there would be in high position if they have the ability. Chapter 3- the eunuch officials system in Qin Dynasty and in west-Han Dynasty: In Qin Dynasty, eunuch become one part of the officials system. They can own power and be an underlying bed government official. In west-Han Dynasty, the eunuch officials system almost inherited from Qin Dynasty. Emperor Wu-Ti of the Former Han dynasty, the imperial bureaucracy was expanded and standardized. The eunuch owns a new power for transmitting imperial decree and imperial edict. During Han emperor Yuan’s reign, Shih Hsien become a powerful eunuch which can appoints and dismisses the official and processing political affair. However, the power for eunuch was cancelled from the death of Han emperor Yuan to the end of the west-Han Dynasty. Wang Mang usurped the throne, and given more power to the eunuch. But the Xin Dynasty ended so quick that the eunuch officials system evolved insignificantly. Chapter 4- the eunuch officials system in east-Han Dynasty: In east-Han Dynasty, the eunuch officials system evolved consummately. At first, the eunuch didn’t surpasses the authority. Zheng Zhohg was a first eunuch sealed the title in east-Han Dynasty, who helped emperor to have the authority. Most emperors of east-Han Dynasty inherits the throne were so young that their mother's family own the power of emperor. When emperors grow up, they will have the authority by eunuch’s help. So the eunuch became more powerful and their status is lofty. Knowledge individual contribution resistance the power of eunuch, but they were defeated. And they were dismissed, killed and imprisoned. “The Yellow Turban Rebellion” happened; the eunuch seized the chance of this rebellion to murder Chief General He Jin. Chief Yuan Shao leadership army to kill all eunuchs in imperial palace. The group of eunuch was vanished in east-Han Dynasty. Chapter 5- summary: To summary this thesis, and explore how the eunuch officials system evolved from Qin Dynasty to Han Dynasty.
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LAI, HSIOW-CHING, and 賴秀靜. "The Research of the Conception of Loyalty in Pre-Qin Dynasty." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/wwx8nn.
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碩士嘉南藥理大學
儒學研究所
106
"Loyalty" is the virtue inherited by the Chinese nation. This is an important criterion for everyone to survive in the world. Pre-Qin philosophers have a lot of different meanings in their understanding of "loyalty", which has profound implications for individuals, society and the country. This essay expresses the meaning of "loyalty and righteousness" by analyzing the meaning and the arguments of pre-Qin books and philosophers. It can play a role in correcting human thought, improving the efficiency of social ethics, improving personal life and promoting the ethnic and social harmony in many modern society. During the Spring and Autumn Period and the Warring States Period, especially before the Qin Dynasty, various changes took place in the political, social and cultural fields. In view of the changing times, there are many rich meanings to the concept of "loyalty", especially the concepts of "loyalty and filial piety" and "loyalty and forgiveness."
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CHEN, CHIUNG-HSIA, and 陳瓊霞. "Study of the Source and the Development of Qi region Legalists in Prior Qin Dynasty." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/33816881631333545663.
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博士輔仁大學
哲學系
102
The purpose of this dissertation is to figure out where Qi region Legalism came from and how it impacted the following Legalism in Prior Qin Dynasty. It's believed that there was one school of Legalism in Qi region who claimed “rule by law” and “law comes from Tao”. In addition, emperor should learn objectivity, and fairness from “Tao”, realize “public is key component in governance”, and grow his way to administer a country by “public” and “law”. In the following chapters, I will prove that there is indeed Qi region Legalism in Prior Qin Dynasty. According to historical study, geography, it showed that nature resource, commercial trade and kingcraft provided nutrients to grow Qi region Legalism. Based on Guanzi, I will deduce there is a systematic evolvement of Law concepts in Qi region Legalism. To explain Qi Legalists thought, I will discuss “Tao”, ”De”, “Li”, “Shu”, and “Shih”, which are major philosophical concepts of Guanzi, In the end, there is brief conclusion how Qi region Legalism impacted Han Feizi.
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Wang, Wen-Tsen, and 王文岑. "The Study of The Myth and Magic of The Female Body in Pre-Qin Dynasty and Han Dynasty." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/68832515344981242664.
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碩士國立中興大學
中國文學系所
101
The method of quadruple evidence was used in this study to review and to explore the original appearance and the nature of female body on the basis of the body theory of Mikhail Mikhailoviteh Bakhtin and Erich Neumann. The female body described in this study is not only purely referred to the biological female body, but also the specific temperament under the social custom at that time and the symbolic female body. It is the female body both in the physical and psychological aspects. Primitive people knew the all things surrounding them from the starting point of themselves and used the body as a coordinate to express the world by their body. Individual, others, and the world could exchange the matter and spirit through the body holes. Primitive people respected the breeding and nourishing natures of female body. Nu-Wa (女媧) and Mother Earth (地母) were the embodying myth characters of the female body worship. Batrachians were also respected by primitive people due to their similarity with female body. Furthermore, the death in the primitive thought was a kind of return that returns to the womb of the earth to wait for another time of rebirth. The original image of the tiger teeth of Xi-Wang-Mu(西王母) had the same implication. The death with dilacerating and devouring caused by the sharp teeth also could gain another life. Birth and death were the powers coexisting in the body of The Great Mother. Witchcraft of high yield relating female body also emphasized on the breeding and nourishing natures of female body. Jiao (烄) sacrificial ceremony of the witchcraft for dispelling calamities burned the female body as a replacement of the female Ba (魃) to help the female Ba returning to the heaven and then to stop the drought in the world. Chen (沉) sacrificial ceremony was influenced by the oracle bone inscriptions of River God has wives and the custom of drowning jue (玨) to sacrifice river and then gradually became a sacrificial ceremony with female body in the form of giving women as wives for River God. Exorcism by female menstruation and female nude body was used in the belief that relative superiority and inferiority exists in the world of deities and spirits. People therefore considered that exorcism things could triumph over the threats by evil spirits.
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Chang, Ming-Lang, and 張明嫏. "The Research of Zhai-Jie Ceremony before the Period of Qin Dynasty." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/28953137635443643910.
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博士臺灣大學
中國文學研究所
98
Zhai-Jie, a kind of pre-rites before many important ceremonies or events in Chinese culture, concludes several significances: purification of both physical and mental, consecration, and seclusion. At first, Zhai-Jie was supposed to be a religious pre-rite, including fasting, taking a bath and shampoo, changing clothes, and secluding. As time went by, in the period before the Qin Dynasty, the using and meaning of Zhai-Jie had changed: from only religion to both religion and thinking. In this thesis, I''ve used two methods for research: one is the traditional Classics, and the other is Anthropology. Traditional scholars (before the Republic of China) had made researches on the Five Classics. Though there were no monograph about Zhai-Jie, they mentioned some details of Zhai-Jie in their books. On the other hand, when we study ancient ceremonies, the methods of anthropology is necessary. Traditional scholars showed us HOW the ancient Han people held "Zhai-Jie", but if we want to know WHY, we need to use Anthropology methods. Comparing Zhai-Jie with other peoples'' fasting or asceticism is the way to know WHY the rules must exist. Chapter 1 is the purpose and methods of this thesis. Chapter 2 is the process of Zhai-Jie. Chapter 3 includes the thought and the theory of Zhai-Jie. Chapter 4 displays the applications of Zhai-Jie in the period of Qin Dynasty, to see how the ancient Han people bring it into exercise. Chapter 5, 6, 7, 8 show how Zhai-Jie was held. Chapter 5 is ablution, the function of purification of exterior. Chapter 6 is fasting, the function of purification of inner. Chapter 7 is clothing, the function of consecration. Chapter 8 is the rules of living and moving, the restriction of secluding. Chapter 9 is the conclusion of this thesis. ※Note: Zhai-Jie is usually translated as "fasting" in English, but in fact, fasting is only a part of diet of Zhai-Jie. However, when the ancient Han people was holding Zhai-Jie, they might eat more meat than other days. When we use the word "fasting", we always bethink of eat less and diet or taboo, but it''s not the whole meaning of "Zhai-Jie". So in this essay, I decided to use "Zhai-Jie" instead of "fasting" in order to tell the difference between these two words.
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CHANG，HAN-TZU and 張涵滋. "A Study of the conception of Shen-Du in Pre-Qin Dynasty." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/v43gtg.
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碩士嘉南藥理大學
儒學研究所
107
In the perspective of " Pre-Qin Dynasty Shen-Du" is "Shen" or "Du" interpretation. "Shen-Du" also focuses on the related thinking among "Da-Shiue"、"Jung-Iung"、"Xunzi "and" Wu Xing".This article explores the classic interpretation of "Xin"、"Xing"、"Cheng"、"Ti" and "Yung", thus triggering and showing the essential meaning of "Shen-Du" existence. From the external cautiousness to self-living ,then we can further explore the intrinsic nature of "Shen-Du" interpretation.The meaning of "Ti "and "Yung " is united as"Shen-Du".From cautious self-awareness to unconsciousness, "Shen-Du" is also cautious selfishness and" Shi". Then "Shen-Du" is also "Cheng-I". "Shen-Du" is to "Chih Liang-Chih"what is "Shen-Du" to "Yuan". We get a conclusion that "Shen-Du" is the original interpretation of endless life. In the diversed interpretation of the " Shen-Du ", it cherishes the dignity and dominance of " Shen-Du" . We can finally understand "Shen-Du" as the essence of its goodness. AS far as we know，"Shen-Du" for a moment without leaving the " Dau ". If we practice "Shen-Du" ，we can achieve " Jung -Han " realm. Achieving the realm of " Jung -Han " ，then we can enter the realm of " Tian- Di Wei", "Wan- Wu Yu". This article is from the external "Shen-Du" interpretation of thinking, and then reflect on the internal "Shen-Du" interpretation.By knowing its meaning，we can combine "Ti"and"Yung" . This is the sequence principle of "Shen-Du" thinking. We clarify, integrate and understand "Shen-Du" from the thoughts of "different and identical." As the proverb says "All roads lead to Rome". The consistency, coherence and continuity of "Shen-Du" are seen in the "Shen-Du" interpretation. "Shen-Du" is a set of "moral cultivation" practice. "Shen-Du" has the subject with original meaning of "subjectivity", "consciousness", "self-discipline", "self-dominance","active creation", "daily progress "and " constancy" ."Shen-Du" is also the kung fu of moral practice. "Shen-Du" is ultimately the ideal meaning of "becoming one's own character and becoming a virtue".
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Chien, Pei-Wen, and 簡珮雯. "The Study of the Belt Hook in Metal and Jade during Eastern Zhou Dynasty to Qin and Han Dynasty." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/82088342287386153698.
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碩士國立臺南藝術大學
藝術史學系藝術史與藝術評論碩士班
102
The belt hook （帶鉤） was the implement that the ancients took it to wear belt, or hook objects and accessories. The prosperous period of the belt hook was in Eastern Zhou dynasty to Qin and Han dynasty, and it had been replaced by the buckle （帶扣） since Eastern Jin dynasty gradually. There were various materials to made the belt hook, the copper belt hook was the most one. The other material were bronze, gold, Jade and so on, their forms and technique were different. The issue of the development of the forms of the belt hook every period has been concerned by scholars, but their study results were toally different. This thesis consists of five chapters. In the first chapter, I was focus on reviewing the studies which the scholars were written before, and I paid more attention in the studies of the forms of the belt hook. I found out some questions and tried to integrate the differences, and proposed better classification of forms. Due to the different materials affected the crafts of the belt hook, I investigated separately the development of forms and the distributions of archaeological sites of the belt hook in metal and jade in the second and third chapter. In the fourth chapter, I compared the differences of the development of forms and the distributions of archaeological sites of the belt hook in metal and jade, and then I traced the burial context of the belt hook in metal and jade. I examined the positions of the belt hook, the relationship of the belt hook and the other objects. Finally, I speculated the usage, the identity level and the gender issue of the belt hook. In the fifth chapter, I summarized the results of the aforementioned studies.
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Ieong, Weng-Si, and 楊穎詩. "The development of Laozi's philosophy - from pre-Qin to Wei and Jin dynasty." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/11789987362036890853.
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Yi-LinYeh and 葉憶琳. "The Study of “Sheh” and Tree before the Period of Qin Dynasty(221B.C.)." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/74056872258985130456.
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碩士國立成功大學
歷史學系
102
The Study of “Sheh” and Tree before the Period of Qin Dynasty(221B.C.) Yeh Yi-Lin Ting Huang Department of History ＆ College of Liberal Arts SUMMARY It is important for studying religion and society of ancient China to clarify the original meaning of “sheh” ( God of the land). Therefore, this thesis expound the culture and the sacrifice system of the god of the land, the symbol of sheh and the tree to sheh especially. Besides, this thesis explain and bring up the opinions about the roles of the trees in the place of sacrifice of the god of the land, the sacred property of sheh’s the symbol and trees, the mystique of trees, and Chinese tree worship etc.. Key words: sheh ( God of the land) ; sacrifice system of the god of the land; symbol of the god of the land; tree to the god of the land; land worship; woods worship; tree worship INTRODUCTION “Sheh” ( God of the land) is the very important part of faith in ancient China. Zheng Xuan (鄭玄, A.D.127-200) has said “Of all the gods of the nation, sheh is the most respectable god.” when he annotated The Book of Rites (《禮記》) : “The day of sacrifice of the god of the land is in jia (甲) , the first character of tiangan (天干, the decimal cycle).” Yang Kuan (楊寬, A.D.1914-2005) has said “Sheh and people’s relation is much closer than the supreme god and people’s relation.” Therefore, for studying religion and society of ancient China, we should clarify the original meaning of sheh. MATERIALS AND METHODS This thesis use records, archaeological discoveries, etymology, botany, and theologies etc. to study. RESULTS AND DISCUSSION In modern times, scholars firstly paid attention to that “sheh” and trees are close at the beginning of sheh research. God of the land and trees are usually put down in writing together. A.D.1910, the French scholar, Édouard Chavannes, brought up his theory that sheh is worship of woods. The theory attracted notice of academic circles. Therefore, this thesis discuss the ideas and the questions of the theory (sheh is worship of woods) , and the relation between sheh and trees. Then, this thesis expound the culture and the sacrifice system of the god of the land, the symbol of sheh and the tree to sheh especially. Moreover, this thesis explain and bring up the opinions about the roles of the trees in the place of sacrifice of the god of the land, the sacred property of sheh’s the symbol and trees, the mystique of trees, and Chinese tree worship etc.. CONCLUSION It is questionable about “sheh is worship of woods.” The tree that is selected to be the symbol of “sheh” is different from the trees to “sheh.” But, Édouard Chavannes thinks that all of woods and all of trees are the symbol of “sheh.” According to records of ancient China and archaeological researching, “sheh” is the god of the land.
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Hong, Hong-Ming, and 洪宏銘. "A Study on the Verbs of “ Liye bamboo slips in Qin Dynasty(one)”." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/reqxee.
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博士國立中興大學
中國文學系所
106
The dissertation,““A Study on the Verbs of “ Liye bamboo slips in Qin Dynasty(one)””, focuses on the language material of “ Liye bamboo slips in Qin Dynasty(one)”of the Hunan Provincial Institute of Cultural Relics and Archaeology edition. This research is restricted to the verbs of “ Liye bamboo slips in Qin Dynasty(one)”, and the researchers are required to have the comprehensive understanding of the material, “ Liye bamboo slips in Qin Dynasty(one)”. The best access to understand bamboo slips words is through the new annotation of Liye Qin jiandu jiaoshi (di yi juan) edited by Chen Wei. The new annotation is the revision of bamboo slips images and original annotation both released in “ Liye bamboo slips in Qin Dynasty(one)”. Based on Liye Qin jiandu jiaoshi (di yi juan), the dissertation discusses the usage and feature of verbs, and classify the verbs of “ Liye bamboo slips in Qin Dynasty(one)”into two groups: One-syllable and Two-syllables to know the performance of verbs in “ Liye bamboo slips in Qin Dynasty(one)”. There are six chapters in the dissertation. Chapter I is Introduction of dissertation. The introduction is to describe the classification of former researches and their standards for verbs research. On this basis, the dissertation here poses the methods of verbs selection and classification. One-syllable verbs is by far the most numbers in “ Liye bamboo slips in Qin Dynasty(one)”. Considering the numbers of different verbs and length of chapter, the writer classifies One-syllable verbs into two groups: Action verb and Non-action verb. Both verbs are at the same position of verb hierarchy. Action verb and Non-action verb are presented in chapter II and chapter III respectively. Chapter II is dedicated to presenting Action verb. Further to Chapter II, Chapter III is to present Non-action verb in “ Liye bamboo slips in Qin Dynasty(one)”. Here involves six categories in Non-active verb: Tendency verb、Emotional verb、State verb、Preserving verb、Voluntary verb、Similar verb. Chapter III will present each category by example verbs. Chapter IV belongs to the Two-syllable verbs. According to the compound of meaning of Two-syllable verbs, it profiles Two-syllable verbs by four categories: Escaped polysyllabic verb、Synonymous polyphonic verb、Partially phoned verb and Antisense polysyllabic verb. Chapter IV will also present each one by example verbs. Chapter V probes to One-syllable verbs with respect to word quantity and word frequency by counting the number of occurrences and number of times. It also indicates the aspect of high, mid and low word frequency. Chapter VI is the conclusion at last. The writer sums up the result of verbs research and proposes the outlook of dimensions for future researches.
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Su, Shu-Yu, and 蘇淑瑜. "The Principle of Filial Piety of Confucianists(From Pre-Qin to the Han Dynasty)." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/ve795s.
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Lin, Tzu-Yu, and 林子鈺. "A Study of Peng Xiuwen’s Work – the Conductor’s Viewpoint on “Qin Dynasty Terracotta Army Fantasia”." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/6hhex5.
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碩士國立臺灣藝術大學
中國音樂學系碩士班
101
There are a wide range of Chinese music ensemble works, with many of them possessing their own unique style, one of which is the “Qin Dynasty Terracotta Army Fantasia” by Peng Xiuwen, which has become one of the most popular compositions to the Chinese music audiences. I, as the conductor of an orchestra, intend to interpret, analyze and study conduction technique, as well as to grasp rehearsal skills, in order to thoroughly present the musical work in performance and make the audience immerse themselves in the mellifluous melodies so as to fall in love with Chinese music with a view to promoting our national music. Using such methods as the gathering of the literature, work analysis, conduction technique, work interpretations, etc., this study attempts to explore the relations between the development and musical thoughts of the work in a bid to help the orchestras that will later perform this work to have a better grasp of its interpretation and performance technique through a conductor’s direction so as to perform this work successfully after swift and effective rehearsals. A conductor is the soul of an orchestra, and his or her artistic capability is closely related to the development of the orchestra. In order to perform the “Qin Dynasty Terracotta Army Fantasia” with flying colors, a conductor should extricate the orchestra’s potential, allow rehearsals to be accomplished smoothly, and interpret the whole work in an appropriate way so that the audience can properly sense the beauty of the work’s melodies, and then he or she is able to send the orchestra performing on the international stage and reveal the beauty of Chinese national music.
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Yu-HueyHuang and 黃榆惠. "Study on the Rites and Symbols of Funeral in the “Sanli” Books before Qin Dynasty." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/84182425372115502424.
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碩士國立成功大學
中國文學系碩博士班
100
By the study of the major symbols of funeral before the age of Qin dynasty in ancient China, the thesis points out three important points which included the power of nature, space and direction of the building, and costume. These concepts become symbols in funeral and help people how to manage the change mode of the family affairs that can be avoided the disorder situation of family stagnate and to return the normal operation. Beyond these rites, it is derived the thoughts of people how to face death philosophy, the respects and fears of god and ghost, and the family group maintenance for their ethic order. “Death” not only means the destination of human life, but also the beginning of change and adjustment for the lived person. As the last rite of life, there are passage meanings of life’s transition for the dead and who alive. This thesis discusses the symbols in funeral by the view of the rites of passage. It also discusses about the philosophy beneath the symbols, and the usage of special and transition methods in funeral. The rites of funeral have been considered as the function of politics and ethics in Confucian’s explanation; after the analysis of the rite books, it would be found the trace of customized and religion of belief. This study focuses on the death etiquettes in “Sanli” books of ancient China. It approaches the natural affect, resident space, costume that people often used in funeral, and the difference between usual and unusual situation. In the point of natural affect, people use the power of gods in the rites to protect and help people get the safe sensation transformed from the emotion of fear. Some of these powers can help people to prevent from disaster, to change the worse to better, and to stimulate the mysterious and good effects; some of them could also make unbelievable communication between the dead and the gods. Similarly, the symbols of space and direction are explained in relation to life / death,”yin”/”yan”, god / ghost, and ethics. These complicated operations would possibly affect the situation and status of people who is dead or lived. The principle of the progress and route of funeral for the dead body to be put on different places is according to both of the distance of drifting gradually apart from the space which dead people was lived and the method how to send the dead to enter the unseen world. In another point, the dead soul is not dispersed after its death but is still fluctuating aimlessly in the neighboring circumstance. To avoid the dead soul fluctuating outside or also violating prohibition to other lived people, some lived people would destroy the resident space of dead people as a symbol to be terminated the junction between the dead and the lived people. Therefore, the lived people could live fluently in the same original resident space of the dead. The meaning of funeral symbols was express by people’s costume. The status of dead people can still be revealed with the quantity and material of clothes. The higher status of the dead people, the more luxurious and complicated costume would be used. It is also driven that the dead people could still be suffered from the restraint of ethic rule in the other unknown world. Furthermore, in the lived group, mourning apparel is the most remarkable symbol of lived people in the funeral. Those of the grade of the mourning apparel of different family relatives, the layering attitude of ethics, and the relationship with the dead people can be classified. Contrarily, if it is compared with the dead people, the closer relationship with the dead people itself, the humbler and low grade costume it wears. People fear of death. Therefore there are abundant taboo within etiquette and costume. They combine with the belief of ancestor and soul that make some method to deal with the problems of the dead regime. In the other respect, the family ethic and order framework will be changed as people die. Therefore, the dealing functions of the family leading authority were also adjusted.
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WEN-CHE, HU, and 胡文哲. "Discussion on the Origin and Evolution of Lao-Tzu s Thought in Pre - Qin Dynasty." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/b2w6fg.
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博士輔仁大學
中國文學系
107
The origin and evolution of the thought of Lao Tzu was related to the issue of Lao-Tzu s identity and the process of writing the book. This study found that it was difficult to get support for that this is a one-time one person works. The view of this study is considered to be the circulation of various collections. And that the evolution stage of pre-Qin Lao-Tzu s Thought experienced the evolution of cosmology, life theory and political theory. First,does this idea hold that Lao-Tzu s text development is the result of a variety of collection of the spread? This study suggests that：（1）A reasonable explanation of positive and negative deduction. （2）The unearthed text illustrates the diversity of the source. （3）The difference in version comparison illustrates the phased changes in the stage. （4） Laozi text in the Warring States period has changed. Second, from the perspective of collective confluence, does this idea hold that pre-Qin Lao-Tzu s Thought experienced the evolution of cosmology, life theory and political theory? This study argues that Lao Tzus thought is based on "Tao". It extracts the basic argument from cosmology. And further implementation of the world of care for the theory of life.In the end it became the political theory of governance. The Rationalization of the Original Religious "Witch Culture" is the Origin of Lao-Tzu s Cosmology." Taiyishengshui" is the basis of Lao-Tzu s cosmology. The Development of Lao-Tzu s Thought of "Tao" and "De" Rooted in Shang Dynasty "Heaven"and "Zhōuwén zhī dé ". Lao-Tzu s theory of life is the implementation of world care. Laozi s political thought is the Management of "De" In the secular implementation. Its purpose is to respond to the kings political governance strategy. At the same time it also reflects the late North-South regional integration of ideological development. Lao-Tzu s and Huang Lao s "Heaven" thought evolved from Shang and Zhou dynasties,and It implies a link to "humanity". It profoundly influenced the subsequent development of Chinese philosophy and politics.
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Chan, Ping Jui, and 詹秉叡. "Study on the evolution of Confucianism and legalists in Early Han dynasty: development and transition of the Mandate of Heaven in Pre-Qin dynasty." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/4gtxuq.
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碩士國立清華大學
中國文學系
103
Topic on the integration of confucianism and legalists in Early Han dynasty has been widely studied. Based on this phenomenon, this thesis intends to interpret how the confucianism scholars in Han dynasty inherited and developed to practice the “Mandate of Heaven” and the ideal of “all under Heaven” from their predecessor in Pre-Qin dynasty. The connotations of the Qin political system were transformed actively to respond the political and diplomatic scenarios for that duration. The dissertation is divided into five chapters. In the opening chapter, the author reviews recent research on the integration of confucianism and legalists in Early Han dynasty, indicates the dimension of “confucianization of law,” and outlines the impact on Chinese political thoughts by consciousness of “Mandate of Heaven”. The content of the second chapter is to signify the meanings of “Mandate of Heaven” through probing into its historical background, the turbulent transition period from Shang to Chou dynasties accompanied with constant conflicts between these two political powers, and to reveal that the interaction between “destiny” and “virtue” was established on the bases of social activity. In the third chapter, the author firstly points out how the idea of “Mandate of Heaven” from Western Chou dynasty was inherited by Confucius in the political environment he was surrounded with, and extracts the social and religious dimensions of “Jen” from the textuality between “Jen”and “Li” in the Analects.In the fourth chapter the author explores the historical consciousness of “Tao” and the realization of the mission of gentlemen in the Analects. This issue is furthermore compared with the individualistic and body conceptual philosophy of Laozi, who advocates anti “Mandate of Heaven” and anti historical consciousness. Lastly, based on the differences between the theories of Confucious and Laozi, the environmental factors of prosperity and decline of Huang Lao thoughts are able to be discriminate, and consequentially lead to the integration of confucianism and legalists referred to transferring the connotation of Qin political system by confucianism scholars in Early Han dynasty. The last chapter concludes that the consciousness of “Mandate of Heaven” and the idea of “all under Heaven” both show to take on the characteristics of “cosmopolitanism” from today’s point of view. Accordingly, except from the pros and cons of libertinism or despotism, this finding may provide people another penetrating point to examine the advantages and disadvantages of confucianism.
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Ho, Hsiang-Ying, and 何湘英. "A Historical Study of Grand Unification in China-From the Qin and Han Dynasties to Late Qing Dynasty, with the establishment of Taiwan Province." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/02542590567903391769.
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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
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Tsai, chun-mo, and 蔡浚漠. "A case of Ancient Chinese visual composition and modular design of eaves tiles in Qin and Han Dynasty." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/ybjs5c.
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碩士國立臺灣藝術大學
書畫藝術學系
102
Eaves tiles are small accessories from classical Chinese architecture fixed at the end of rafters for decoration and for shielding the eaves from wind and rain. Eaves tiles involves language, literature, aesthetics, calligraphy, carving, decoration and architecture. This article will clarify the aesthetic value and visual experience through the perspective contained in Eaves tiles and cultural forms of visual art aesthetic sense.
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CHEN, TZU-PEI, and 陳姿貝. "The Studies Of Stone and Bamboo Slip Inscription On Achievement Praising Of Seal Character In The Qin Dynasty." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/4c3685.
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碩士國立臺灣藝術大學
書畫藝術學系
106
In recent years, along with the archaeological excavations of the Qin cultural sites, the materials unearthed from the Qin scriptures are quite rich. In addition to the inscription in bronze and inscription on pottery, a large number of calligraphy words were unearthed, such as inscription in Bamboo and similar items. It has made up for the lack of written materials in Qin Dynasty and provided a concrete and reliable research foundation for the study of the Qin text and it is necessary to re-analyze this issue. Through observation, it is not difficult to find that Jin Wen, inscription in bronze, and Tao Wen, inscription on pottery, or the Qin Dynasty calligraphy, which are often regarded as Lishu , one of the Chinese writing style, and many other texts that should represent the realities of the Qin Dynasty. Regarding to the original Han Dynasty dictionary by Xu Shen, the author of the Shuo Wen Jie Zi, "Speaking of the Words", the images of the strictly symmetrical scripts are different. The Qin style shows the freedom of writing and the appearance of the size. Many scholars have discussed this issue already. This paper is trying to find out the true features of the Chinese characters, the texts of the Chinese engraved stone, the extension of the text from the engraving and calligraphy features of the Qin Dynasty. Further, I hope that by writing this paper, may provide more understanding of Xiaozhuan, a style of calligraphy in Qin Dynasty , and it’s application to the project. The thesis will emphasize the stone inscription on achievement praising in Qin Dynasty, which included five chapters of the studies. The first chapter is an introduction to illustrate the research motivation and purpose, research methods and the reference. The second chapter is regarding the background of the rubbing of inscription and it’s circulations. In this chapter, the historical background of the Qin Dynasty carvings and the rubbing of inscription will be discussed. The third chapter is the studies of the Qin Dynasty stone carvings and text graphics. By comparing the Qin Dynasty stone inscriptions and the "Speaking of the Words", Shuo Wen Jie Zi, which were unearthed at the same time, plus the words of Shang, Zhou, the Warring States, and Han Dynasties, we may understand the true shape of seal character in Qin dynasty, and the inheritance of the writing system. The fourth chapter is the textual studies of the engraved stone reference, accompanied by the unearthing of other Qin scriptures. The appearance and the different text writing styles on stone inscription, we may understand the calligraphy of the Qin scriptures. The fifth chapter is the conclusion, which summarizes the key points of each chapter, and provides more understanding of the inheritance and the text system of seal character in the Qin Dynasty.
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LIANG, JENG-I., and 梁正一. "The Characteristics of Modal Structure in Qin Compositions of the Florid-Inflections Style Since the Late Ming Dynasty: Analysis and Application of the “Ti-Yong” Theory in Wang Tan’s Qin Zhi." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/j8c8b9.
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博士國立臺北藝術大學
音樂學系碩(博)士班
106
In view of analyzing the characteristics of modal structure in qin compositions of the florid-inflections(聲少韻多) style since the late Ming dynasty, this thesis takes the theory of “Ti-Yong”(體用, substance and function) in Qin Zhi(琴旨, the essentials of qin) as the research object and applies it, which was written by Wang Tan(王坦) in the Qing dynasty around 1744. Wang took the lead in designating the term Ti-Yong as the relationship of modal structure in qin music, while Ti-Yong had used to be a Chinese philosophical concept for a long time. The most significant chapters involving the Ti-Yong theory in Qin Zhi are Li Ti Wei Yong(立體為用, establishing the substance for providing functions) and Qu Yin Ding Wei(取吟定位, using vibratos with specific tones). Due to the significance of vibratos by the left-hand fingering, which remarkably affected the aesthetics and expression of qin compositions especially from the late Ming dynasty, these chapters concerning the Ti-Yong theory reflect the characteristics of musical style and the patterns of modal structure in Wang’s times on the other side. By way of stable tones without vibratos and active tones with vibratos in each mode and its modulation, there will be a great benefit not only to applying the Ti-Yong theory to qin music, but also to inspiring the research of Chinese music and Asian music as well as the composition of modern music.
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WEN-HSIUNG, KUO, and 郭文雄. "Comments on the Death Penalty from the legal ethics of Confucianism, Taoism, Mohism and Legalism in the Pre-Qin Dynasty." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/89040069669523820334.
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博士東海大學
法律學系
104
Abstract The research motive of this dissertation is to activate the legal ethics in the Pre-Qin Dynasty. Through the descendants’ continuous research and development, the wisdom of our ancestor can reveal its vivacity. The research purpose of this dissertation aims to make the legal ethics of Confucianism, Taoism, Mohism and Legalism in the Pre-Qin Dynasty participate in the dialogue of the modern ethics’ issues. The discussion focused on the legal ethics of Confucianism, Taoism, Mohism and Legalism in the Pre-Qin Dynasty in order to participate the exploration of modern ethics’ issues. The modern ethics’ issues of this study is concerned with death penalty (retention or abolition). Expecting this study on the Death Penalty from the legal ethics of Confucianism, Taoism, Mohism and Legalism in the Pre-Qin Dynasty can suggest an eastern ethics to the issue of the death penalty. The ancient legal thought must have its limitation of era, especially in politics and law. Because of this, the researcher has to do a modern interpretation in line with the contemporary thought to go beyond its limitation of era and to search a part that suits a stream of thought of the time in order not to be bound in an inherent history frame. About the interpretation of the “Hundred Schools of Thought” is mainly based on Wei-Hsun Fu’s “creative hermeneutics” as a methodological foundation. The study process is as follows: Chapter I is to explain the study motive, purpose, method and process. Chapter II is to analyze and explain the philosophers’ biographies , background, and their legal ethics. The criterion of the chosen representatives in all schools is the quantity and importance of the literature. Inasmuch as these philosophers were born in Zhou dynasty, they must have been influenced by the Rites of Zhou. Therefore, Chapter III is to focus on the analysis of the rite and penalty of Zhou Dynasty. It was the same period of etiquette from West Zhou to early period of Warring States. The purpose of the former is to pursue the kindness and justice while the latter is to guide people towards goodness through punishment. Besides the etiquette, the Rites of Zhou and the Book of Rites mentioned the legal and penalty systems as evidence. The first section is to explain the legal ethics relating to the rites, but it is not concerned with the textual research of “Sanli”. It is only to discuss the definition, source, function, variation or constant of rites as an ultimate aim. The second section is to analyze the penalty of the Pre-Qin and its influence on the later generations. The third section is to analyze the concept of revenge and explain its influence on the death penalty of later generations. Chapter IV is to discourse on the retention and abolition of the death penalty from the view of the ethics of Confucianism, Taoism, Mohism and Legalism respectively. And if the death penalty is abolished, what parts of those views can justify the argument of the abolition of death penalty through the “creative hermeneutics”. Before discussing about the issue of the death penalty based on the legal ethics of Confucianism, Taoism, Mohism and Legalism in the Pre-Qin Dynasty, a discussion and stipulation relating to the death penalty in Taiwan should be mentioned as the onset in section one. The issue of the death penalty in Taiwan should be explained first to be as a basis for further discussion. The second section takes the discourse above as the substratum to discuss the issue of the death penalty. The capital punishment debate in Taiwan is mainly based on the western jurisprudence and lack of the considerations of the traditional Chinese jurisprudence, therefore, this study focuses on discussing the proposition of the capital punishment debate from the point of view of Chinese ethics of the Pre-Qin dynasty. Since those philosophers in the Pre-Qin dynasty can’t predict the modern capital punishment debate, the method of “creative hermeneutics” will be adopted to interpret their legal ethics. In section three, this study took the research method of the “creative hermeneutics” to discuss whether those philosophers in the Pre-Qin dynasty can justify the arguments about the abolition of the death penalty. Besides, about the ancient case analysis, in order to coordinate the article six of the International Covenant on Civil and Political Rights, which stipulates that no one shall be arbitrarily deprived of his life and sentence of death may be imposed only for the most serious crimes. The cases discussed in this study are all about the human lives. And because the relative materials in the Pre-Qin dynasty were very rare, only the case of the Han Dynasty and later will be explained. In those cases, the blood feud emphasized in the Gongyang Zhuan is to reveal that the revenge for our consanguinity is permitted by the society. The law, public power, demands that he would be sentenced death penalty for killing others’ parents as revenge. As a matter of course, the nation thought that murderers should be sentenced to death consequently. When the national law can’t meet the requirement, the private revenge will arise instead. The conclusion in Chapter five tried to analyze the legal ethics of “Hundred Schools of Thought”, focusing on the issue of death sentence. Then, the “creative hermeneutics” is used as support for death penalty abolition. Finally, some suggestion and expectation are proposed in this study, which agrees with Zhuangzi’s expression that both death sentence and death penalty abolition have different foundation and aspects. Therefore, this study provides some advices and conclusion on the basis of death sentence and death penalty abolition. 1. Death penalty: (1)The end of death sentence is to be expected a termination of killing. (2)The reprieve system of death penalty is suggested to be introduced before promoting death penalty abolition. 2. Death penalty abolition (1)The final purpose in Taiwan’s justice system is to abolish death penalty. (2)Referendum is seen as a way to promoting death penalty abolition. (3)The life sentence without parole can substitute for death penalty. 3. Expectation: In the future, this study has two ideas: (1) Activating the legal ethics in the Pre-Qin Dynasty. (2)Making an expected regulation of death penalty abolition.
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HUANG, CHIN HSIN, and 黃勤心. "Ming Dynasty Qin-Music Notation in the Shenqi mipu – with Crane Cry of the Nine Marshes (Heming Jiugao) as Case Study." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/07571938151480633283.
Full textAbstract:
碩士國立臺南藝術大學
民族音樂學研究所
100
Wenzipu (literally “literary notation”) and jianzi pu (reduced “notation”) are the traditionally designed for guqin music. Wenzipu does not record pitch or beat, but it describes in words the specific playing techniques, such as tuning, beat, finger positions, string number and hui number (explain 徽位). Wenzipu notes down all details of a repertoire using Chinese characters. Jieshi Diao Youlan (Solitary Orchid in Stone Tablet Mode 《碣石調•幽蘭》) of the 7th century is the earliest wenzipu found to date. However, since it is very cumbersom to read a qin tablature by means wenzipu since a musical sentence often required dozens of characters in such notation, making it difficult for people to learn and memorize any repertoire. Later in the Tung Dynasty, Cao Rou 曹柔 and others simplified wenzipu and created jianzipu. Jianzipu was a notation picturing finger positions instead of written sentences, it used simplified characters to denote finger positions, string number and hui number in any repertoire, but did not note pitch or tempo. This way wenzipu became therefore much simplified. Ming Dynasty was the most prosperous period for the development of guqin notation, and Shenqi mipu (“The Mysterious and Marvelous Tablature”) was its earliest tablature collection. I take the Heming Jiugao to illustrate and elaborate tablature collections which have given qin players much room to perform. This study focuses on Ming dynasty thinking with regard to qin performance. In the first part, I examine three works by Ming literati, to check for similarities in styles and logic from the literati point of view. The three repertories are: Pingsha Luoyan (“Wild Geese Descending on the Sandbank”), Qiu Hong (“Wild Geese”) and Heming Jiugao (“Crane Cry of the Nine Marshes ”). Also, I tried to explore the significance of birds in literati thinking. In the second part, I examine documentary evidence for notation of specific finger positions used in the piece, and how I interpreted the melody, beats and tempo thereby. The final section explores the performance interpretation of Heming Jiugao, such as its timbre, strength and musical composition. This thesis is my interpretation of Heming Jiugao. The particular performance of this work is the results of my experience in guqin music, and represents my playing style. Through dapu (the transcribing process of old tablature into a playable form), I not only explored problems in playing the repertoire, but also came to understand the qin instrument in a wider scope.
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Hsien, Chun-Chan, and 謝君讚. "Contemporary Interpretation and Introspection of Confucian and Taoist Doctrine in Prior Qin Dynasty—With Paradigm Shift, Mysticism and Paradise Thought being the Core." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/41816600712602040195.
Full textAbstract:
博士國立中央大學
中國文學系
102
This thesis has been divided into eight chapters. The first chapter is the introduction which summarizes exploration strategies, research methods and the focuses of issues to be discussed in the thesis. The second chapter attempts to discuss related issues derived from the interpretation of the doctrine of Mencius by the contemporary academic circle from the perspectives of Kant's philosophy and Heidegger's philosophy. The third chapter discusses and analyzes how the contemporary academic circle introspected and reviewed Mou Zungsan's interpretation of philosophical Taoism. From the angle of mysticism, the fourth and fifth chapters discuss the type of mysticism of Zhuangzi and whether the Analects of Confucius has the thought of mysticism respectively with Zhuangzi and the Analects of Confucius being the core. With the theme of “paradise,” the sixth and seventh chapters discuss the prototype, development and change of Confucian and Taoist paradise and compare the two. On the other hand, the two chapters discuss the similarities of and differences between Taoist paradise and arcadian paradise depicted by Tao Yuan-Ming. The eighth chapter is the conclusion that summarizes the study results of the thesis.