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Journal articles on the topic 'Qing jing jing'

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Published: 4 June 2021
Last updated: 3 February 2022

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1

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

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The Yi-jing易經(Canon of Changes), or Zhou yi周易(All-Encompassing Cyclical Changes of the Zhou [era]), is “the book of books” of Chinese culture, which is also claimed to be the primary source of binary numeration, first described in the West by Leibniz. He was always interested in China, familiar with the binary code of tri and hexagrams (gua) of the Yi-jing and acknowledged its mythical creator, the ancestor emperor Fuxi, as the discoverer of binary arithmetic, and himself – as the one who found it again after four thousand years. At present, historical data do not allow us making an accurate conclusion about the dependence or independence of this outstanding discovery in Europe from the Chinese prototype. The time of the penetration of the initial information about the Yi-jing into Europe is still hidden by a veil of secrecy. The lack of a message about it in the book of Marco Polo is one of its mysteries. At the same time in the Mediterranean area traces of acquaintance with the Yi-jing studies are visible in such cultural phenomena as astrology and alchemy, Kabbalah and the teachings of Ramon Llull, sextine and hexachord. The beginning of the European study of the Yi-jing was laid by Jesuit missionaries who arrived in China at theend of the 16th century. Among them, by the end of the 17 th century, a whole trend of “Yi-jingists” or “figuralists” was formed. They saw Yi-jing as the Chinese Bible, embodying the original Divine Revelation in the form of the kabbalistic “figures” of the gua and being an expression of the common, sacred and antediluvian “hieroglyphic science” of the ancient world, that is, “Metaphysics of numbers, or general scientific method”, “containing all other knowledge”. Apparentlythe first information in Russia about the Yi-jing was published by the first Russiansinologist, German historian and philologist-polyglot G. (Th.) S. Bayer in the two-volume Museum Sinicum (Petersburg, 1730) in Latin. In Russian the primary in -formation about Yi-jing became available to the reader half a century later owing to the coryphaeus of Russian sinology of the 18th century Aleksei L. Leontiev. In 1782 he published an illustrated and commented translation of a fragment from Yi-jing (named Convenient Base) as an appendix to his translation of the Manchu text of the Statutes of the Great Qing (大清會典Dai-Qing hui-dian). Leontiev mentioned the French abbot who visited St. Petersburg in 1769 as the initiator of his appeal to the Yi-jing, but did not indicate his name. Petr E. Skachkov (1892–1964) agreed with Vsevolod S. Kolokolov (1896–1979) that this abbot was the famous French Jesuit missionary and versatile scientist Antoine Gaubil (1689–1759). However, he died ten years earlier. Most likely the interlocutor of Leontiev was a well-known theologian and economist-physiocrat, French abbot Nicolas Baudeau (1730–1792), who held confidential negotiations with Catherine IIin 1769 in St. Petersburg in connection with the situation in Poland. The secrecy of this mission on the eve of the first partition of Poland fully explains the concealment of his name in 1782 when he was still alive and preparing the second partition of Poland. Apparently, a look at the Yi-jing of the French enlighteners184 and physiocrats, expressed by F. Quesnay (1694–1774) and reported by Baudeauto Leontiev prompted him to link the ancient canon with Statutes of the Great Qing. Vasilii P. Vasiliev (1818–1900) expressed a number of original thoughts about the Yi-jing, which may have influenced the creation of his graphic system of Chinese characters and Mendeleev periodic table. Yulian K. Shchutsky (1897–1938), the first Russian researcher who specially studied the Yi-jing and wrote an extensive monograph about it, strangely ignored the statements of his domestic predecessors, but his innovative approach anticipated the neo-mystic Jungian tendency in Western interpretations of the Canon in the 20 th century. Due to the psychologization and aestheticization of the Yi-jing sanctified by world authorities in this field, after the Second World War this neo-mysticism penetrated the mass Western culture which repeated the initial success prepared by figuralists three centuries earlier on a new level and larger scale.
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2

Zou, Hui. "Jing ():A Phenomenological Reflection on Chinese Landscape and Qing ()." Journal of Chinese Philosophy 35, no. 2 (February 19, 2008): 353–68. http://dx.doi.org/10.1163/15406253-03502011.

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3

Milburn, Olivia. "Representations of History in the Poetry of Zheng Jing." Ming Qing Yanjiu 21, no. 1 (February 13, 2017): 58–92. http://dx.doi.org/10.1163/24684791-12340014.

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Abstract Zheng Jing 鄭經 (1642–1681), the first classically trained Chinese-language poet to write about Taiwan’s landscape, also addressed a number of other themes. This paper will consider his small group of historical poems dealing with the achievements of the founders of earlier imperial dynasties; his poems about contemporary events, in particular the ongoing conflict between the Qing government and the remnants of the Southern Ming dynasty (which he supported) on Taiwan; his poems about his experiences as a military commander; and his poems criticizing the Manchu imperial house for their alien customs and culture. These works aren’t read here as straightforwardly autobiographical; instead we’ll interpret them as works of literature, ones carefully constructed to send specific political messages to a contemporary readership.
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4

ZOU, HUI. "JING (景): A PHENOMENOLOGICAL REFLECTION ON CHINESE LANDSCAPE AND QING (情)." Journal of Chinese Philosophy 35, no. 2 (June 2008): 353–68. http://dx.doi.org/10.1111/j.1540-6253.2008.00482.x.

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5

Kane, Daniel. "The Ugly Chinaman and the Crisis of Chinese Culture.Bo Yang , Don J. Cohn , Jing Qing." Australian Journal of Chinese Affairs 31 (January 1994): 144–45. http://dx.doi.org/10.2307/2949915.

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6

Smith, Joanna F. Handlin. "Liberating Animals in Ming-Qing China: Buddhist Inspiration and Elite Imagination." Journal of Asian Studies 58, no. 1 (February 1999): 51–84. http://dx.doi.org/10.2307/2658389.

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Terms, like monuments, long stand unchanged. They might acquire new contexts, attract new associations, and thus be transformed in content or meaning. Yet the very constancy of the term beguiles us to assume some immutable essence instead. Such has been the case for the term fangsheng, which literally means “releasing lives,” but specifically referred to the practice of freeing animals from captivity or rescuing them from death, and which I therefore translate variously as “releasing,” “liberating,” or “saving” animals. The term fangsheng is usually traced back to the fifth century, when it appeared in the Book of Brahmā's Net (Fanwang jing); and it can be tracked forward to the present, where it is still used for practices observed in China, Taiwan, Hong Kong, and New York. Understood to have originated in a Buddhist text and to have beenin currency for at least 1500 years, it thus signals the power and durability of a Buddhist belief.
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7

Chen (陳鴻森), Hung-sen. "Some Minor Insights from Reading the Anhui University Warring States Bamboo Slips of the Classic of Poetry." Bamboo and Silk 4, no. 1 (January 28, 2021): 172–88. http://dx.doi.org/10.1163/24689246-00401006.

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Abstract This article discusses three topics. First, it discusses the line “I could not fill my slanting basket” 不盈頃筐 in the poem “Juan er” 卷耳. The Anhui University Bamboo Slip version’s qing 頃 (slanting) is written . This, as with the Chu Silk Manuscript character, should be explained as qi 攲 (lopsided). Second, regarding the line “Do you not understand me?” 不諒人只 in the poem “Bai zhou” 柏舟 of the Yong Airs 鄘風 section, the Anhui University Bamboo Slip version of liang 諒 (understanding) is written jing 京. This character should be understood as qiang 強 in the sense of “coerce/force” 強迫. In the line “Supporting King Wu” 涼彼武王 in the poem “Da ming” 大明 of the Major Elegantiae 大雅, liang 涼 is similarly explained as 強 in the sense of “coerce” 威強. These two characters have always been traditionally glossed as either “trust” 信 or “assist” 佐. Third, regarding the line “… it cannot be recited” 不可讀也 of the poem “Qiang you ci” 牆有茨, du 讀 (reciting) in the Han Poetry 韓詩 is glossed in the sense of “record and narrate” 記述, which is superior to the traditional gloss.
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8

CHANG, Tsui-ping, and Toshio KITAHARA. "A CASE STUDY OF "SPACE OF FENG-SHUI" IN BOSO : A typology based on "Qing Wu Jing" theory." Journal of Architecture and Planning (Transactions of AIJ) 63, no. 510 (1998): 169–76. http://dx.doi.org/10.3130/aija.63.169_3.

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9

LU, JING, PING GUI, ZHONG-LING LU, LI-FANG ZHANG, HUAI-ZHEN TIAN, MICHAEL G. GILBERT, and HONG-QING LI. "Phylogenetic Analysis and Taxonomic Delimitation of the “Hairy-Fig” Complex of Ficus sect. Eriosycea (Moraceae) in China." Phytotaxa 261, no. 2 (May 18, 2016): 121. http://dx.doi.org/10.11646/phytotaxa.261.2.2.

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The hairy-fig complex of Ficus sect. Eriosycea (Moraceae) includes F. hirta, F. esquiroliana, F. simplicissima and a Chinese entity misidentified as F. fulva. These species are difficult to delimit because of the continuously varying morphological characteristics. In order to re-evaluate the status of these taxa, herbarium specimens were extensively examined and 118 samples of the complex were selected for anatomical and molecular analysis. ITS, ETS and trnH-psbA were applied for constructing phylogenetic trees and fluorescently labeled microsatellite primers were screened for cluster analysis. The results showed that all the four species show continuously variable morphological characters and make up one well supported clade on the phylogenetic trees, and that this similar genetic background was confirmed by the cluster analysis. In conclusion, all the four taxa of the hairy-fig complex recorded in China should be combined as one species F. simplicissima, with two varieties: var. simplicissima and var. roxburghii (Miquel) Hong-Qing Li & Jing Lu.
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10

Chung, Tae-seob. "The Inner Logic(內在的理路) between the Jing Shi Xue(經世學) of Late Ming & Early Qing Dynasty(明末淸初)." Journal of Ming-Qing Historical Studies 6 (April 30, 1997): 179–205. http://dx.doi.org/10.31329/jmhs.1997.04.6.179.

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11

Li, Hsin-Hua, Hanoch Livneh, Wei-Jen Chen, Ming-Chi Lu, Wen-Yen Chiou, Shih-Kai Hung, Chia-Chou Yeh, and Tzung-Yi Tsai. "Chinese Herbal Medicine to Reduce Radiation-Induced Oral Mucositis in Head and Neck Cancer Patients: Evidence From Population-Based Health Claims." Integrative Cancer Therapies 20 (January 2021): 153473542110448. http://dx.doi.org/10.1177/15347354211044833.

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Background: Subjects with head and neck cancer (HNC) often experience post-treatment side effects, particularly radiation-induced oral mucositis (RIOM). This study aimed to explore the association of Chinese herbal medicine use with the sequent risk of RIOM among them. Methods: This cohort study used a nationwide health insurance database to identify subjects newly diagnosed with HNC, aged 20 to 60 years, who received treatment between 2000 and 2007. Among them, a total of 561 cases received CHM after HNC onset (CHM users); the remaining 2395 cases were non-CHM users. All patients were followed to the end of 2012 to identify any treatment for RIOM as the end point. Cox proportional hazards regression was used to compute the adjusted hazard ratio (aHR) of RIOM by CHM use. Results: During the follow-up period, 183 CHM users and 989 non-CHM users developed RIOM at incidence rates of 40.98 and 57.91 per 1000 person-years, respectively. CHM users had a lower RIOM risk than the non-CHM users (aHR: 0.68; 95% Confidence Interval: 0.58-0.80). The most potent effect was observed in those taking CHM for more than 1 year. Use of Baizhi, Danshen, Shao-Yao-Gan-Cao-Tang, Gan-Lu-Yin, Huangqin, Shu-Jing-Huo-Xue-Tang, and Xin-Yi-Qing-Fei-Tang, was significantly related to a lower risk of RIOM. Conclusion: Findings of this study indicated that adding CHM to conventional clinical care could be helpful in protecting those with HNC against the onset of RIOM. Further clinical and mechanistic studies are warranted.
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12

Loewe, Michael. "Huang Lao Thought and the Huainanzi." Journal of the Royal Asiatic Society 4, no. 3 (November 1994): 377–95. http://dx.doi.org/10.1017/s135618630000599x.

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The Huainanzi is a corporate work which was compiled at the court of the king of Huainan, being first presented to the imperial throne in 139 B.C., and possibly receiving certain additions between then and 122 B.C. For various reasons, however, the book did not meet with the same type of acclaim that had accompanied other texts. By the eleventh century at least, the comments of Xu Shen (c. 55–149) and Gao You (c. 168–212) had been fused together into a single set of notes. The book attracted the critical attention of Su Song (1020–1101), and then that of some of the most notable scholars of the Qing period, such as Wang Niansun (1744–1832), Huang Peilie (1763–1825) and Gu Guangqi (1776–1835). In the early days of western sinology the work evaded the attention of scholars such as Legge and Couvreur who necessarily followed the lead of their Chinese masters and fastened on what they regarded as the basic texts of traditional learning, i.e. mainly the classical texts and the Confucian teachers, and the Daode jing. It is only in the latter part of the twentieth century that western scholars have felt ready to examine, appraise and translate parts of the Huainanzi, and the results may be seen in the writings of Eva Kraft (1957–58), Benjamin Wallacker (1962), Roger Ames (1983), Charles Le Blanc (1985), Hal Roth (1992), Claude Larre (1993) and now John Major. Further research in the future will be immeasurably improved and brought to new standards thanks to the publication of the concordance to the text by D. C. Lau (1992).
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13

Li, Zhenrui, Jie Zhuang, Shiwen Zhang, Qingyi He, Rui Zhao, Tursen Alima, and Lei Fang. "Therapeutic Effects of Traditional Chinese Exercises on Musculoskeletal Pain: A Systematic Review and Meta-Analysis." Pain Research and Management 2021 (May 10, 2021): 1–14. http://dx.doi.org/10.1155/2021/5584997.

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Background. The number of patients with musculoskeletal pain, which seriously affects people’s quality of life, has increased. Traditional Chinese exercises are accepted and practiced to strengthen the body. Objective. This study aims to explore the efficacy of traditional Chinese exercises for the treatment of musculoskeletal pain. Methods. A comprehensive search of randomized controlled trials (RCTs) related to traditional Chinese exercises on patients with musculoskeletal pain was completed using PubMed, SinoMed, CNKI, VIP, and Wanfang Med Online databases. All RCTs published until February 2021 were considered. Two researchers independently screened the literature according to the predesigned inclusion and exclusion criteria, and data was extracted and assessed for their risk of bias via the Cochrane collaboration tool. Meta-analysis was performed using RevMan5.2 and Rx64 4.0.2 software. Results. A total of 45 RCT studies with 3178 patients were included. Traditional Chinese exercises were able to effectively alleviate patients with musculoskeletal pain (MD = −1.54, 95% confidence interval (−1.88, −1.19), P < 0.01). Among them, the Yi Jin Jing exercise was superior to other exercises, while Wu Qin Xi showed no significant effects. Besides, traditional Chinese exercises had significant positive effects on the dysfunction and stiffness of the waist and knee joints. Traditional Chinese exercises could effectively relieve the clinical symptoms of patients with musculoskeletal pain. Particularly, the Yi Jin Jing exercise presented the most significant positive effect on pain reduction.
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14

Elstein, David. "On Jiang Qing." Contemporary Chinese Thought 45, no. 1 (October 2013): 3–8. http://dx.doi.org/10.2753/csp1097-1467450100.

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15

Unger, Jonathan. "Book Reviews : THE UGLY CHINAMAN AND THE CRISIS OF CHINESE CULTURE. Bo Yang. (Translated and edited by Don J. Cohn and Jing Qing). Sydney, Allen & Unwin, 1991. 166pp. A$19.95 (paper)." Australian and New Zealand Journal of Sociology 29, no. 1 (March 1993): 137. http://dx.doi.org/10.1177/144078339302900109.

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16

Qin, Yuan, Weiyi Xia, Wei Huang, Jing Zhang, Yi Zhao, and Min Fang. "The Beneficial Effect of Traditional Chinese Exercises on the Management of Obesity." Evidence-Based Complementary and Alternative Medicine 2020 (October 1, 2020): 1–6. http://dx.doi.org/10.1155/2020/2321679.

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This paper systematically reviewed the clinical update of traditional Chinese exercises in the treatment of simple obesity in recent years and discussed their specific advantages in this aspect. This review focused on several typical traditional Chinese exercises, namely, Tai Chi, Ba Duan Jin, Yi Jin Jing, Wu Qin Xi, Shaolin Neigong, and Liu Zi Jue, which all showed clinical beneficial effect on the treatment of simple obesity with their own characteristics. To optimize the clinical therapeutic effect of these traditional Chinese exercises, we need to seek the most appropriate exercise or the combo exercise based on the characteristics of different obese population, to improve the efficiency of weight loss, reduce sports injury, and consolidate the therapeutic effect. In the future, we need to further evaluate the efficacy of sitting exercise, lying exercise, and static training in the treatment of simple obesity, subdivide the treatment population, and explore the working mechanism of these traditional Chinese exercises.
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Pye, Lucian W. "The Ugly Chinaman: And the Crisis of Chinese Culture. By Bo Yang, translated and edited by Don J. Cohn and Jing Qing. [North Sydney: Allen & Unwin, 1992. 162 pp. HK$120.00. ISBN 1–86373–116–4.]." China Quarterly 137 (March 1994): 271–72. http://dx.doi.org/10.1017/s0305741000034512.

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18

Jia, Yuqi, Ying Yu, and Hailiang Huang. "Network meta-analysis of four kinds of traditional Chinese exercise therapy in the treatment of type 2 diabetes: protocol for a systematic review." BMJ Open 11, no. 7 (July 2021): e048259. http://dx.doi.org/10.1136/bmjopen-2020-048259.

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IntroductionTraditional Chinese exercise therapy, as one of the commonly used exercise interventions for the treatment of type 2 diabetes patients in China, has been proven effective by many clinical practices, but there is still a lack of evidence-based research. This study aims to integrate clinical randomised controlled correlations via network meta-analysis evidence.Methods and analysisThe comprehensive search included Chinese and other language databases such as the MEDLINE (PubMed), Web of Science, Excerpt Medica Database (EMBASE), The Cochrane Library, China National Knowledge Infrastructure, Wanfang Data Knowledge Service Platform, China Scientific Journal Database (VIP), China Biomedical Literature Database (CBM). Clinical randomised controlled trials of four traditional Chinese exercise therapies in the treatment of type 2 diabetes, including Tai Chi, Ba Duan Jin, Yi Jin Jing and Wu Qin Xi were retrieved. The search time was conducted from the establishment of the database to 30 October 2020. Two researchers screened the documents that met the inclusion criteria, extracted data according to the preset table, and evaluated the methodological quality of the included studies according to the quality evaluation tools recommended by the Cochrane System Reviewer Manual V.5.1. The R language and ADDIS statistical software were used to conduct statistics and analysis of intervention measures.PROSPERO registration numberCRD42020214786
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19

Xiao, Zhiwei, Sanping Han, Satoru Iseki, Shirley Kao, Kaige Chen, Peigong Wang, Kunning Chen, et al. "The Emperor's Assassin (Jing ke ci qin wang)." American Historical Review 106, no. 2 (April 2001): 694. http://dx.doi.org/10.2307/2651796.

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Chao, Xue-lin, Shu-zhen Jiang, Jian-wen Xiong, Jin-qiong Zhan, Bo Wei, Chun-nuan Chen, and Yuan-jian Yang. "Erratum to: Changes of Serum Insulin-like Growth Factor-2 Response to Negative Symptom Improvements in Schizophrenia Patients Treated with Atypical Antipsychotics." Current Medical Science 40, no. 5 (October 2020): 997. http://dx.doi.org/10.1007/s11596-020-2256-3.

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The article “Changes of Serum Insulin-like Growth Factor-2 Response to Negative Symptom Improvements in Schizophrenia Patients Treated with Atypical Antipsychotics”, written by Xue-lin CHAO, Shu-zhen JIANG, Jian-wen XIONG, Jin-qiong ZHAN, Bo WEI, Chun-nuan CHEN, Yuan-jian YANG was originally published electronically on the publisher’s internet portal on June 2020 without open access. With the author(s)’ decision to opt for Open Choice, the copyright of the article is changed to © The Author(s) 2020 and the article is forthwith distributed under a Creative Commons Attribution 4.0 International License (https://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license, and indicate if changes were made.
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Yen (顏世鉉), Shih-hsuan. "A Tentative Discussion of Some Phenomena Concerning Early Texts of the Shi jing." Bamboo and Silk 4, no. 1 (January 28, 2021): 45–93. http://dx.doi.org/10.1163/24689246-00401002.

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Abstract The means by which the Shi jing was transmitted were, primarily, written texts as well as oral recitation and singing, and the textual features formed by these processes were often quite varied. During the pre-Qin period, written texts were frequently “open documents”; therefore, discrepancies among texts do not necessarily indicate distinctions of relative quality. Moreover, texts with different features do not necessarily belong to different textual systems. Therefore, one should adopt a holistic, open-minded attitude toward early textual forms of the Shi jing, and avoid hastily proceeding from discrepancies of format to rash judgments that they belong to different texts.
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22

Setzekorn, Eric. "Jiang Baili: Frustrated Military Intellectual in Republican China." Journal of Chinese Military History 4, no. 2 (November 12, 2015): 142–61. http://dx.doi.org/10.1163/22127453-12341285.

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The 1911-1927 period represented a window of opportunity for the creation of a Chinese military structure with a professional officer corps. After the fall of the Qing dynasty, Jiang Baili emerged as a rare military theorist who had intellectual status, a nuanced understanding of civil-military affairs, and both domestic and foreign military training. The failure of Jiang Baili to influence China’s military development was mainly due to his individual difficulties in focusing his intellectual talents on real-world issues. After producing two seminal works in the 1910s, Jiang lived for another twenty years as a marginalized, increasingly eccentric military analyst.
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23

Chen, Yong. "El reciente resurgimiento del confucianismo popular en la China continental: el redescubrimiento de los confucianistas clásicos, las academias y los ritos." Estudios de Asia y África 50, no. 1(156 (October 27, 2015): 43. http://dx.doi.org/10.24201/eaa.v50i1(156.2194.

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Este artículo investiga los recientes movimientos confucianos en la China continental examinando tres aspectos específicos: la campaña de recitar los clásicos confucianos, el renacimiento de las academias confucianas, y la restauración de los ritos confucianos. También examina el fenómeno de Jiang Qing, el llamado fundamentalista confuciano, que ha sido una figura central detrás de todos los movimientos confucianos. Con el préstamo de las teorías de Anthony Wallace y de Rodney Stark en el fundamentalismo religioso, el artículo argumenta que las condiciones sociopolíticas y culturales de la China contemporánea han allanado el camino para el surgimiento de los movimientos tradicionalistas, con el confuciano como un ejemplo, y que la combinación de filosofía fundamentalista de Jiang Qing y su autodisciplina estricta moral ha dotado a la iniciativa confuciana con un toque de sinceridad religiosa.
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Chen, Yong. "EL RECIENTE RESURGIMIENTO DEL CONFUCIANISMO POPULAR EN CHINA CONTINENTAL: EL REDESCUBRIMIENTO DE LOS CONFUCIANISTAS CLÁSICOS, LAS ACADEMIAS Y LOS RITOS." Estudios de Asia y África 50, no. 1 (January 1, 2015): 43. http://dx.doi.org/10.24201/eaa.v50i1.2194.

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Este artículo investiga los recientes movimientos confucianos en la China continental examinando tres aspectos específicos: la campaña de recitar los clásicos confucianos, el renacimiento de las academias confucianas, y la restauración de los ritos confucianos. También examina el fenómeno de Jiang Qing, el llamado fundamentalista confuciano, que ha sido una figura central detrás de todos los movimientos confucianos. Con el préstamo de las teorías de Anthony Wallace y de Rodney Stark en el fundamentalismo religioso, el artículo argumenta que las condiciones sociopolíticas y culturales de la China contemporánea han allanado el camino para el surgimiento de los movimientos tradicionalistas, con el confuciano como un ejemplo, y que la combinación de filosofía fundamentalista de Jiang Qing y su autodisciplina estricta moral ha dotado a la iniciativa confuciana con un toque de sinceridad religiosa.
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Yuasa (湯淺邦弘), Kunihiro. "On Stanzaic Inversion in the Qin feng 秦風 Ode “Sitie” 駟驖 (Iron-Black Horses) in the Anhui University Bamboo Manuscript of the Shi jing 詩經 (Classic of Odes)." Bamboo and Silk 4, no. 1 (January 28, 2021): 149–71. http://dx.doi.org/10.1163/24689246-00401005.

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Abstract Compared to the odes of the transmitted Mao Shi 毛詩 (Mao-annotated odes) version of the Shi jing 詩經 (Classic of Odes), many odes in the Anhui University bamboo slip Shi jing manuscript exhibit variation in the sequence of their stanzas. Employing the ode “Si tie” 駟驖 (Iron-Black Horses; Mao 127) as a case study, this paper explores variants of stanzaic order to more broadly assess the significance of these new sources.
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Finnane, Antonia. "Looking for the Jiang Qing Dress: Some Preliminary Findings." Fashion Theory 9, no. 1 (March 2005): 3–22. http://dx.doi.org/10.2752/136270405778051518.

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Hu, XiangMing, and XiaoMing Yang. "The Characteristics of the Typical Pattern of Jin-merchant Culture and Its Use in Traditional Decorative Design." Asian Social Science 16, no. 6 (May 31, 2020): 34. http://dx.doi.org/10.5539/ass.v16n6p34.

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Jin-merchant refers exclusively to the social group of merchants in ancient Chinese Shanxi province who ran businesses and engaged in commodity trading. During the Ming and Qing Dynasties, the Jin-merchants were the leading merchant groups with their wisdom and talent in merchandise management. In the long-term development, the Jin-merchant group gradually formed a relatively complete ideological and cultural system, supporting the development of the Jin-merchants cause. The Jin merchant culture, with Confucianism as its core, has been widely nourished by traditional Chinese culture and has internalized local traditional customs and folklore into their temperament and character, forming a series of specific historical and cultural symbols, which permeate the Jin-merchants code of living and life pursuit, and are gradually evolved into various decorative patterns to integrate into life, in which future generations can feel inspired and enlightened by traditional culture and Jin-merchant philosophy.
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McMahon, Keith. "The Art of the Bedchamber and Jin Ping Mei." NAN Nü 21, no. 1 (June 18, 2019): 1–37. http://dx.doi.org/10.1163/15685268-00211p01.

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Abstract The ‘art of the bedchamber’ texts occupy a key place in pre-modern Chinese sexual culture, sharing that place with an even larger body of texts of later origin, the sexually explicit novels and stories of the Ming (1368-1644) and Qing (1644-1911) dynasties, and Jin Ping Mei (The plum in the golden vase) in particular. The two genres – the texts of the bedchamber arts and Ming and Qing erotic fiction – have key commonalities, especially in the governing theme that not only must a man please a woman in sex, but that she is sexually formidable, and that he must be masterful in order to please her. Both genres center on the man’s relations with multiple women. But they differ because what appears as the art of sex in Ming and Qing fiction drastically reinvents the contents and spirit of the classic art of the bedchamber, which promotes sex as the harmonizing of yin and yang for the sake of nourishing health and longevity. Sex is measured and temperate, neither rushed nor violent. The art of sex in Ming and Qing fiction instead focuses on ways in which characters make themselves sexually powerful, usually by means of drugs and/or the use of special techniques, including those that absorb vital essences from their partners. Besides detailing these points, the article will analyze specific traces of the art of the bedchamber in Jin Ping Mei, such as the practices of kissing and absorbing saliva, the adoption of positions of intercourse, and the use of sexual devices, chemicals, and aphrodisiacs.
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Liang, Hong. "Gibt es eine konfuzianische Zivilität?" Evangelische Theologie 76, no. 5 (October 1, 2016): 378–85. http://dx.doi.org/10.14315/evth-2016-0510.

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AbstractThe article discusses the concept of a Confucian religion, which Jiang Qing - one of today’s most famous and controversial Confucians - advances against the rapid growth of Christianity in China. More specifically, the article analyses the movement of Confucian Child Education, which has been initiated through the Yidan School in Beijing since 2000 and the Qufu Church Controversy from 2010. An analysis of those two cases allows us to understand Jiang Qing’s self-understanding of the competitive relationship between Confucianism and Christianity, and explains how he thinks Confucianism can turn from a state ideology into a civil society movement.
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Shaughnessy (夏含夷), Edward L. "A First Reading of the Anhui University Bamboo-Slip Shi Jing." Bamboo and Silk 4, no. 1 (January 28, 2021): 1–44. http://dx.doi.org/10.1163/24689246-00401001.

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Abstract In September, 2019, Anhui University published the first volume of Warring States bamboo-slip manuscripts in its collection. The bamboo slips were purchased by the university in 2015 on the antique market. This volume contains ninety-three slips that correspond with all of or portions of fifty-seven poems in the Guo feng 國風 (Airs of the States) section of the Shi jing 詩經 (Classic of Poetry). The manuscript is written in the script of the ancient state of Chu 楚, and thus presumably was robbed from a tomb somewhere in the territory of that state. This preliminary study of the manuscript presents close readings of six representative poems, comparing the versions in the manuscript with those of the received text. It concludes with consideration of how to understand the textual variants apparent in the manuscript, and also the significance of the manuscript for the composition and especially the transmission of the Shi jing in the pre-Qin period.
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Pulleyblank, Edwin G. "Ji 姬 and Jiang 姜: The Role of Exogamic Clans in the Organization of the Zhou Polity." Early China 25 (2000): 1–27. http://dx.doi.org/10.1017/s0362502800004259.

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AbstractsThe rule of surname exogamy, which has been an important feature of Chinese social organization down to recent times, seems to have originated with the Zhou dynasty. Its importance is symbolized in the myth of Jiang Yuan姜媚 or 姜原, the mother of Hou Ji后稷, Lord Millet, the ancestor of the Zhou kings, whose surname was Ji姬. Contrary to a view that has become popular, it is argued that Ji and Jiang could not have been the names of two originally separate peoples with different geographical origins that came together and formed an intermarrying alliance but were the names of the two leading, intermarrying, clans of a single people. After the Zhou conquest of Shang, marriage politics, which required the rulers of originally non-Chinese states to have clan names of the same kind, played an important part in gradually incorporating such states into the Zhou, Hua-Xia華夏, polity. The fact that the surnames Ji and Jiang were also found among peoples known as Rong 戎 who were not recognized as Hua-Xia but were probably also Sino-Tibetan in language seems to be consistent with traditional accounts of Zhou's northwestern origins. The words Ji and Jiang are probably etymologically related and although yang羊 “sheep” plays a phonetic role in the graphs of both the surname Jiang and the ethnic name Qiang 羌, Jiang and Qiang are two separate words and need not have anything to do with one another.
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Jeffreys, Elaine. "Woman, nation and narrative: Western biographical accounts of Jiang Qing." Australian Feminist Studies 9, no. 20 (December 1994): 35–51. http://dx.doi.org/10.1080/08164649.1994.9994742.

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33

종선홍. "Contradiction of Mind of Zhu-Zi Qing : Based on 《Jiang Sheng Peng Ying li de Qin Huai-He》." Journal of Foreign Studies 14, no. 1 (June 2010): 413–26. http://dx.doi.org/10.15755/jfs.2010.14.1.413.

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34

Wong, Vicky, and Silvia Zhou. "Professor Qing Jiang: the development and the future of curing osteoarthritis." Annals of Joint 2 (July 2017): 47. http://dx.doi.org/10.21037/aoj.2017.07.02.

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35

Ludden, Yawen. "The transformation of Beijing opera: Jiang Qing, Yu Huiyong and yangbanxi." Journal of Contemporary Chinese Art 4, no. 2 (September 1, 2017): 143–60. http://dx.doi.org/10.1386/jcca.4.2-3.143_1.

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36

Zhang, Jing Nan, Hao Lan, Jia Jun Li, Bo Cui, and Hong Tao Diao. "A New Approach to Calculate Shutdown and Restart Pressure of Waxy Crude Pipeline." Applied Mechanics and Materials 723 (January 2015): 113–19. http://dx.doi.org/10.4028/www.scientific.net/amm.723.113.

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<p>On the basis of Tianyou Liu start-up pressure calculation model, the restart pressure model was divided into three parts. Considering the pressure drop caused by elevation difference along the pipeline, friction pressure drop was solved by pipe regional discretization and Houska thixotropic model was used in the pressure drop caused by thixotropic factor. A new calculation method of waxy crude oil pipeline restart pressure was set up and Qin-Jing Pipeline data were substituted into corresponding analog computation. Calculation results are in conformity with the actual situation and the new calculation method is more widely applicable.</p>
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Chung, Yan Hon Michael. "The Development and Impact of Hong Taiji’s Artillery Corps (1631–1643)." Journal of Chinese Military History 10, no. 1 (May 24, 2021): 1–40. http://dx.doi.org/10.1163/22127453-bja10007.

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Abstract This study retraces the development of the Later Jin/Qing artillery corps between 1631 and 1642, examines the factors that led to its success, and evaluates its military and socio-political impact. The newly established artillery corps, under the direction of the talented Hong Taiji, learned effectively from its participation in sieges and developed the relevant military knowledge. By 1642, it had turned from an auxiliary force into a full-fledged unit that played a decisive role in siege warfare. The success of the Qing artillery corps greatly facilitated the Qing conquest of China (1644–1683). Moreover, the military performance of the artillery corps in the time period led to the multiple expansions and the ultimate institutionalization of the Han Eight Banner Army (baqi Hanjun).
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Li, Xiaorong. "Engendering Heroism: Ming-Qing Women's Song Lyrics to the Tune Man Jiang Hong." NAN NÜ 7, no. 1 (2005): 1–39. http://dx.doi.org/10.1163/1568526054622341.

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AbstractThe heroic lyric had long been a masculine symbolic space linked with the male social world of career and achievement. However, the participation of a critical mass of Ming-Qing women lyricists, whose gendered consciousness played a role in their textual production, complicated the issue. This paper examines how women crossed gender boundaries to appropriate masculine poetics, particularly within the dimension of the heroic lyric to the tune Man jiang hong, to voice their reflections on larger historical circumstances as well as women's gender roles in their society.
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Xiao, Ran. "Analysis of the Layout Axis of Jinci in Taiyuan, Shanxi Province." Advanced Materials Research 1065-1069 (December 2014): 2601–4. http://dx.doi.org/10.4028/www.scientific.net/amr.1065-1069.2601.

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The ancient building group of Jinci gathers different architectures in the dynasty of Song, Jin, Yuan, Ming, Qing , which is deserved to be recognized as the national treasure and living ancient architecture archives including more eras. Based on the location, layout, axis of the building arrangement, this essay expounds the layout features and analyses the ancients’ grasp of axis in Jinci.
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Li, Ruoxi. "Research on the Similarities between the Plot of Ji Chun Tai and Content of Sichuan Opera." Theory and Practice in Language Studies 8, no. 8 (August 1, 2018): 1064. http://dx.doi.org/10.17507/tpls.0808.21.

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Ji Chun Tai is the masterpiece of Sichuan dialect on late Qing Dynasty, composed of 40 vernacular short stories. It is divided into four parts, namely, Yuan Ji, Heng Ji, Li Ji, and Zhen Ji. Each part contains ten short stories. The author of Ji Chun Tai is a literator from Zhong Jiang who failed in imperial examination System in late Qing Dynasty. There are a large number of Sichuan Opera elements in those forty vernacular short stories. Generally speaking, the plot of Ji Chun Tai is full of ups and downs, together with relatively concentrated conflicts, which reflects the characteristics of Sichuan opera. Besides, the thought of persuasion and punishment, strong superstitious color, and detective story in Ji Chui Tai are combined together to reflect the characteristics of Sichuan Opera.
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Goldman, Merle. "Politically-Engaged Intellectuals in the Deng-Jiang Era: A Changing Relationship with the Party-State." China Quarterly 145 (March 1996): 35–52. http://dx.doi.org/10.1017/s030574100004412x.

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During the regime of Mao Zedong (1949–76), a number of Western scholars described Chinas modern history as moving from one orthodoxy, the Confucianism of the Qing dynasty, to the Marxism–Leninism– Maoism of the Peoples Republic. The cultural and intellectual pluralism of the intervening years of die early decades of the 20th century, the May Fourth movement, and even the more limited pluralism during the weak Leninist state and watered–down Confucianism of the Kuomintang Republic (1928–49) looked like an interregnum between two orthodoxies.1 When Deng Xiaoping came to power in 1978 and established a milder form of authoritarianism than that of his predecessor, a number of Western scholars revised their views of 20th–century Chinese history. As Deng carried out economically pragmatic policies and relaxed controls over the intellectual community as well as over peoples personal lives and geographic regions, they pointed out that the 1949 divide of the Chinese Communist revolution was not as sharp and as singular a break in modern Chinese history as it had been presented. Rather, it should be seen as part of the ongoing effort to build a strong Chinese state and modern economy, inspired by nationalist pride, going on since the end of the Qing dynasty in 1911.
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42

Jia, Dan, Yikai Li, and Xiuqi Fang. "Complexity of factors influencing the spatiotemporal distribution of archaeological settlements in northeast China over the past millennium." Quaternary Research 89, no. 2 (February 22, 2018): 413–24. http://dx.doi.org/10.1017/qua.2017.112.

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AbstractRelic archeological settlement is used to indicate the development of agriculture. We extracted 8865 relic archeological settlements from theAtlas of Chinese Cultural Relicsto analyze how the spatiotemporal distribution of archaeological settlements was influenced by temperature changes and social factors during the last millennium. During the Liao dynasty (AD 916–1125) and Jin dynasty (AD 1115–1234) in the Medieval Warm Period (MWP), a large number of settlements indicated the development of agriculture as far north as 47°N. The warm climate of the MWP provided sufficient heat resources to promote the implication of positive policies of the Liao and Jin dynasties to develop agriculture and settlements. By contrast, during the dynasties of Yuan (AD 1279–1368), Ming (AD 1368–1644), and Qing (AD 1644–1911) in the Little Ice Age (LIA), the number of settlements declined drastically, and the northern boundary of the settlement distribution retreated by 3–4 degrees of latitude to modern Liaoning Province. Although the southward retreat of the settlements and related agriculture occurred in the cold climate of the LIA, it could not be completely explained by the drop in temperature. Social factors including nomadic customs, ethnic policies, and postal road systems played more important roles to the northern boundaries of the settlement distributions during the Yuan, Ming, and Qing dynasties.
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Brunozzi, Philippe. "Jiang, Qing 蔣慶, Discussing Broadly Political Confucianism 廣論政治儒學." Dao 16, no. 1 (December 27, 2016): 125–28. http://dx.doi.org/10.1007/s11712-016-9539-1.

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44

Pock-Rey, Cho. "An Interview with Qin Yi, Jin Yan’s Wife." Asian Cinema 14, no. 2 (September 1, 2003): 213–14. http://dx.doi.org/10.1386/ac.14.2.213_7.

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Mikli, Sandra. "The Two Hidden Childbearing Periods and the Death of Ximen Qing in the Jin Ping Mei." MING QING YANJIU 16, no. 01 (February 14, 2011): 29–60. http://dx.doi.org/10.1163/24684791-01601003.

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This essay will consider how some basic concepts of traditional Chinese thought inform the plot of the Jin Ping Mei by analysing the development of two hidden pregnancies and the death of the protagonist, Ximen Qing. Interpreting the Jin Ping Mei means paying close attention to the author’s hidden messages, which can only be understood within the framework of such traditional Chinese concepts as Yin and Yang and the five elements, which are interwoven throughout the novel. There are countless situations in the narrative where traditional Chinese thought plays a significant role and, undoubtedly, much more work needs to be done concerning these features. However, for the purposes of this essay, I will only focus on the pregnancies of Ximen Qing’s first and the sixth wife and on his own death. Both the pregnancies and the death may serve as examples illustrating how traditional Chinese concepts are pervasive in Ming Literature.
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Li, Lillian M. "State, Peasant, and Merchant in Qing Manchuria, 1644–1862. By Christopher Mills Isett (Stanford, Stanford University Press, 2007) 417 pp. $65.00." Journal of Interdisciplinary History 38, no. 4 (April 2008): 644–46. http://dx.doi.org/10.1162/jinh.2008.38.4.644.

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47

Dodgen, Randall. "Hydraulic Religion: ‘Great King’ Cults in the Ming and Qing." Modern Asian Studies 33, no. 4 (October 1999): 815–33. http://dx.doi.org/10.1017/s0026749x99003492.

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In the middle years of the Ming (1368–1644) dynasty, temples dedicated to the Fourth Son Golden Dragon Great King (jin long si da wang) began to appear on dikes and in administrative centers along the Yellow River and the Grand Canal. The Golden Dragon cult originated as an ancestral cult dedicated to an apotheosized Southern Song (1127–1280) patriot from the Hangzhou area. It later became popular with boatmen and merchants who travelled on the Grand Canal. Beginning in the sixteenth century, hydraulic officials promoted the cult as an adjunct to their administration of the Canal and the Yellow River.
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Elliott, Mark C. "The Last Emperors: A Social History of Qing Imperial Institutions. By Evelyn S. Rawski (Berkeley, University of California Press, 1998) 481 pp. $45.00." Journal of Interdisciplinary History 31, no. 1 (July 2000): 154–56. http://dx.doi.org/10.1162/jinh.2000.31.1.154.

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Rhoads, Edward. "Print and Politics: “Shibao” and the Culture of Reform in Late Qing China. By Joan Judge (Stanford, Stanford University Press, 1996) 298 pp. $45.00." Journal of Interdisciplinary History 29, no. 1 (July 1998): 165–66. http://dx.doi.org/10.1162/jinh.1998.29.1.165.

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Dong, Xinlin. "The Shangjing norm of the Liao dynasty and the Dongjing mode of the Northern Song dynasty." Chinese Archaeology 20, no. 1 (November 25, 2020): 179–92. http://dx.doi.org/10.1515/char-2020-0017.

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AbstractAfter the downfall of the Tang dynasty, the Khitan-Liao empire, the Five Dynasties, and Northern Song dynasty formed the second “northern and southern dynasties” confrontation in the history of China. Also in this period, two systems appeared in the capital city planning: the “Shangjing norm” of the Liao dynasty characterized by the 日-shaped plan view and the “Dongjing mode” of the Northern Song dynasty characterized by the 回-shaped plan view. The “Shangjing norm” is the materialization of the political system of “ruling by the customs of the peoples being ruled” applied by the nomadic rulers from the northern steppes when they were managing the empire with the Han people as the majority. This seemingly reflected the ethnic discrimination of the nomadic ruling class at the beginning of the establishment of their empire. The capital designing ideas of the Jin, Yuan, and Qing dynasties were all following this norm at the beginnings of their rules. “Dongjing mode” of the Northern Song dynasty is the materialization of the “imperial sovereignty” idea emphasized by the empires founded by the Han rulers, which seems reflecting the bureaucrat system with the centralization as the characteristics. The designs of the Liao Zhongjing (Central Capital) and the Jin Zhongdu were both simulations of that of Dongjing, which showed the trends of ethnic convergence and unification. Moreover, Dadu of the Yuan dynasty and Beijing of the Ming and Qing dynasties were the symbols of the formation of the unified multiethnic empire of China.
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