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Paul, Carmen. "Das Kommunikationsamt (T'ung-cheng shih ssu) der Ming-dynastie (1368-1644) /." Wiesbaden : Harrassowitz Verlag, 1996. http://catalogue.bnf.fr/ark:/12148/cb40112242t.
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Khan, Ijaz. "Exploring the settlement archaeology of the Hindu Shahi dynasty (c. 822 CE to c. 1026 CE) in north-western Pakistan." Thesis, University of Leicester, 2017. http://hdl.handle.net/2381/40441.
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This thesis investigates the Hindu Shahi dynasty in Lower Dir, Malakand Agency, Swat and Buner Districts (the study region) in north-western Pakistan through systematic landscape survey to gain insights into their activities and political position of the study region. The archaeology of the Hindu Shahi period has received little attention and their knowledge is limited to few partisan historical accounts and understandings of temples’ architecture and excavations of few sites. Previous archaeological research in the study region has brought to light considerable Hindu Shahi evidence, representing their retreat to the region after the fall of the Vale of Peshawar to the Ghaznavids. The present survey resulted in the documentation of 225 Hindu Shahi sites in the study region, comprising a single Hindu temple, two wells and 222 settlement sites (including 140 sites with watchtowers). Most of these sites, with multiple watchtowers, bastions and storage pits, are distinctly visible defensive structures, situated on high altitudes and prominent landscape features, such as hilltops and high slopes. Majority of these sites are linked with inter and intra-valley trade and access routes, major and minor passes and Swat and Panjkora Rivers. These sites give clues to the defensive strategy of the Hindu Shahi of protecting the study region and hindering Ghaznavids attacks from the neighbouring regions, particularly from the Vale of Peshawar. Mayar valley was the most naturally and geographically protected area of the study region. The analyses of Hindu Shahi settlements and pottery assemblage suggest it to be the core Hindu Shahi activity area. The present study argues for the study region to be their first and most densely populated known region with significant highly defensive architecture, representing a significant activity, including retreat, of Hindu Shahi Dynasty and Mayar valley, as the most well-defended territory, possibly as their last political centre or seat of power.
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Genequand, Denis. "Les élites omeyyades en Palmyrène : contribution à l'étude des aspects fonctionnels et économiques des établissements aristocratiques omeyyades du Bilad al-Sham." Paris 1, 2010. http://www.theses.fr/2010PA010527.
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Cette thèse comprend en deux parties. La première consiste en une présentation de travaux archéologiques qui ont été menés sur la Palmyrène à l'époque omeyyade, en particulier à Palmyre, al-Bakhra et Qasr al-Hayr al-Sharqi. La seconde partie regroupe trois essais traitant des aspects formels et fonctionnels des établissements aristocratiques omeyyades du Bilad alSham, les «châteaux du désert». Le premier s'attache à définir les différentes composantes des établissements et à proposer une typologie. Leur rôle économique est analysé dans le second; il est démontré qu'une majorité de ces établissements a eu un rôle économique et, en tant que propriétés foncières, ceux-ci ont été un moyen d'investissement et une source de revenu pour les nouvelles élites islamiques. Le troisième essai fait le point sur leurs fonctions multiples et. Montre que ce furent d'abord les lieux de résidence et de vie des nouvelles élites islamiques; il met aussi l'accent sur leur fonction politique et diplomatique.
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Weisfogel, Jaret Wayne. "Confucians, the shih class, and the Ming imperium uses of canonical and dynastic authority in Kuan Chih-tao's (1536-1608) "Proposals for following the men of former times to safeguard customs" (Ts'ung-hsien wei-su i) /." online access from Digital Dissertation Consortium access full-text, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3053348.
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Hsien, Liu Jung, and 劉榮賢. "Study on Hu-Shan School of Sung Dynasty." Thesis, 1994. http://ndltd.ncl.edu.tw/handle/25629457922817361918.
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Jia-YanHong and 洪嘉彥. "The Study of Chen Jin\'s \"Shih Yun Shih Yin\" Phonological Phenomena in Qing Dynasty." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/2r36s9.
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碩士國立成功大學
中國文學系
107
SUMMARY Shih Yun Shih Yin(詩韻釋音) is written by Chen Jin(陳錦) in Guang Syu(光緒) thirteenth year(1887 A.D.) in Qing Dynasty. This book follows earlier rhyme books not only writing rules and layout but also Fanchieh(反切) because its writing time is later than other rhyme books. For example, rhyme systematization and word inclusion follow Pei Wun Yun Fu(佩文韻府), and Fanchie follows Guang Yun(廣韻). Because of its, Shih Yun Shih Yin’s phonological system is similar to Guang Yun. Chen Jin uses some rules, like Leige (類隔) and Dangtsong(當从), to modify Guang Yun’s Fanchieh, so it’s easier to spelling and in keeping with speech record surroundings at that time. In addition to this, Jinduruo(今讀若) is the most important rule in Shih Yun Shih Yin. This rule is used to correct the speech sound n different from Guang Yun’s Fanchieh. Although Jinduruo’s purpose is to make speech sound spell correct, it can also be regarded as the speech record at the time. By analysising Shih Yun Shih Yin’s corrected Fanchieh and Jinduruo Fanchieh’s speech sound record, you can see the changes in Middle Chinese to Modern Chinese, and also North-South differences in dialects. So, this study focus on initials change in the third chapter, and finals change in the forth chapter. Although Jinduruo Fanchieh can summarize some speech sound change rules, there are still a lot of Jinduruo Fanchieh unable to include in speech sound change rules. Bacause there are a lot of Phono-semantic compound characters in Chinese character, and Chen Jin’s personal life experience, cause Jinduruo Fanchieh can’t summarize. So, this study focus on this Jinduruo Fanchieh in the fifth chapter.
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Tseng, Hui-yuan, and 曾惠苑. "The study of Lu-Shan colt in Dong-Jin Dynasty." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/t7a9be.
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碩士國立臺南大學
國民教育所國語文教育學教學碩士班
90
Dong-Jin Dynasty was an era that Buddhism roots and prospers in Chinese history. Hui-Yuan, a high master of Buddhism, was the most significant figure at that time. In Yuan-Xing one year ( B.C. 402 ) , he led a group of 123 devout people, including practicers such as Liu-Yi-Min, Zhou-Xu-Zhi, Lei-Ci-Zong, Zong-Bing, etc. and other monks, to practice Buddhist rules by building a family hall for worshipping Buddha, where the Buddhist rites are held, in front of an Amitabha Buddha statue sited in Lu-Shan Dong-Lin Bo-Re-Tai House and vowed to practice Buddhist moral teachings . This formed a great Lu-Shan colt in Dong-Jin Dynasty and rooted the following trend of clearing lands for establishing colts. As most of these practicers were highly reputable (most of them were scholars), they made profound impact to the consolidation and dissemination of Buddhism, so as to its later development. The thesis will focus on the discussion and analysis of these practicers and make a comprehensive conclusion to all the influences raised by them and all the words and things they have said and done. This thesis contains six chapters. Chapter One is the introduction. Chapter Two introduces the epitome of the development of Buddhism, the social interaction between intellectuals and Buddhists and the social status of Hui-Yuan in Dong-Jin Dynasty. Chapter Three emphasizes and discusses the origin of the Lu-Shan colt, members of the colt, its influences to contemporary population and the offspring and the implication of legend evolution. The characteristics and philosophies of Hui-Yuan’s followers and the influential dimension of Hui-Yuan and Buddhism are further explored in Chapter Four. Chapter Five discusses the implication of the practicers’ participation to the colt and compares their common place with Hui-Yuan by the following aspects: naturalism, academy, withdrawal personality of the practicers and their religious attitude. The final chapter is the conclusion aiming to provide a new meaning of life to modern people by reflecting the attitude of life of the colt members.
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Hsiao-ling, Liu, and 劉小鈴. "the study of Hsueh shao-peng of the Northen Sung Dynasty." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/12754899732544793476.
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碩士中國文化大學
藝術研究所
91
THE SUMMARY OF A THESIS the title of thesis: the study of Hsueh shao-peng of the Northen Sung Dynasty the time of graduation and synopsis: the summary of a thesis of master of the 2 nd term of the 91 th year graduate student: Liu Hsiao-ling directive professor: Shen I-jeeng In the Northen Sung Dynasty the calligraphy of Hsueh shao-peng was as famous as Mii Fwu''s, and the Mii Fwu''s "calligraphy book" also introduced shao-peng''s collections of books and paintings. Hsueh shao-peng''s engraving and collection of "Ding-wu a model copy book of calligraphic master'' had the important contribution to two wangs'' calligraphic style. However things changed with the passage of time, the history of calligraphy book is very strange to Hsueh shao-peng. Therefore we studied Hsueh shao-peng. The first chapter: Explore his whole life about his social status, family background and official career. The second chapter: Explore his work " Ching Bih Tarng Tieh" which had the significant meaning to traditional literature of calligraph. The third chapter: Make an arrangement for his calligraphic transmission including the inscriptions from stone tablet and the poetry engraving from the earth and made a review and an exam. The fourth chapter make a brief statement about his collections of seals and calligraph books paintings, gold stones and bronze utensils which we can still see. The fifth chapter: Hsueh Shao-peng still edhered to and followed two Wangs'' steps whether prosperous or weak age, moreover to explore the condition of his dealing with Su Tong-Po, Hwang Tyng-jian and Mii Fwu. Finally the people throughout the ages made an estimation for him. The sixth chapter: Make a conclusion of abjection according to the mentioned above. Key words: Hsueh Shao-peng，Ding-Wu a model copy book of calligraphic master ，Ching Bih Tarng Tieh
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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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林世偉. "The Rise and Development of Lŏng-Si Lĭ Shih in the North Dynasty." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/29016149000951449431.
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碩士國立嘉義大學
史地學系研究所
99
The thesis aimed to study the political and matrimonial developments of Lĭ’s（李氏） Clan of Lŏng-Si（隴西） in North-Dynasty（北朝）. It also studied Lĭ-Yă（李弇）, who served as an official in Before-Liáng（前涼）. Lĭ-Yă’s grandson , Lĭ-Găo（李暠）, was thus able to set up Si- Liáng（西涼） as the second Han peoples’（漢人） regime in Five- Liáng（五涼）in 400 A.D.. Most rulers of Si- Liáng had two identifications – they were Liáng-Gong（涼公）as well as Hù-Ciang-Jiào-wèi（護羌校尉）. They sent their men to serve as the officials of the ciáo-jhin（僑置）and yáo-lǐng（遙領）. This acknowledged themselves as legal rulers of Liáng-Jhou（涼州）. Si- Liáng only lasted for twenty years before it was demolished by North-Liáng in 421A.D.. After Si- Liáng declined, Lĭ-Băo（李寶）, Lĭ-Găo’s grandson, dispatched his brother to serve as an official follower in North-Wèi in 442 A.D.（Lĭ-Băo was in North-Wèi in 444 A.D.）, and Lĭ’s Clan of Lŏng-Si began to be an official in North-Wèi. Though there were two generations killed later and had serious damages, Lĭ-Chong’s empowerment indicated the rise of Lĭ’s Clan of Lŏng-Si and offspring survived somehow in history. Besides, states of Lĭ’s Clan of Lŏng-Si’s matrimony indicated Hé-Si’s（河西） clan transferred to Jhong-Yuán’s（中原） clan and North-Wèi clan. The matrimonial connections between Lĭ’s Clan of Lŏng-Si’s and North-Wèi clan surely brought the closer relations with the emperor family. This had more positive as well as negative impacts upon Lĭ’s Clan of Lŏng-Si than the other Jhong-Yuán’s（中原） clans. Based upon the researches of predecessors, this thesis added new viewpoints to enrich the studies of Lĭ’s Clan of Lŏng-Si. Firstly, when discussing the Lĭ’s Clan’s jyùn- wàng（郡望）, the viewpoints of physical geography were also included. Secondly, when discussing Hé-Si’s being under-controlled, the viewpoints of Yì-mín-zú-tǒng-yù-guan（異民族統御官） were also included. Thirdly, when analyzing the official career situations, concepts of started official careers were conducted. Finally, when discussing Lĭ’s Clan’s family styles, Lĭ-Găo’s Admonition for My Children were used as the standard. Through the viewpoints mentioned above, this thesis aimed to enrich the studies of Lĭ’s Clan of Lŏng-Si in the political, social and family styles.
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Price, Joan Elliott. "Ch'i wu Shan chin a Li-Kuo revival piece of the Chin dynasty /." 1986. http://catalog.hathitrust.org/api/volumes/oclc/15582893.html.
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Thesis (M.A.)--University of Wisconsin--Madison, 1986.Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 103-104).
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Lu, Shen-Hua, and 呂慎華. "A Research of Yuan Shih-Kai''s Diplomacy in Late Ch''ing Dynasty." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/89596291645762502269.
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Wen-lin-wen and 溫林文. "Development of the Frontier Society in Hsin-chu’s Heng-shan Region in Qing Dynasty." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/46915652246567899427.
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碩士國立嘉義大學
史地學系研究所
98
Abstract In 1788 after the Lin Shuang-wen rebellion, the government of Qing Dynasty modified land policy on the frontier: “The civilized aborigines lived between the outside Hans and the inside raw aborigines.” To act at their discretion, the local government permitted civilized aborigines as military colonists to cultivate across the aboriginal boundary. Heng-shan Region of Hsinchu, as a case study region, was studied in its’ background and transformation of frontier society under aborigine military colony policy in Qing Dynasty. The Zhong-Shin village, Lian-Shin village, Ho-Shin village, Jing-Shin village, Nan-he and Jian-bi-shan in Heng-shan Region were set up from 1807 to 1890. the operations had transformed from aborigine border guards to Han border guards in Jia-qing period (1807-1820) , then shifting border guard posts where encroaching reclamation had taken place (Yi-ken-bao-ai) and became involved in disputes between leaders of reclamation in Dao-xian-tong period(1821-1874), finally after the court endorsed this policies of “opening the mountain and pacifying the aborigines” especially after abolition of the guard posts(Cai-ai) by governor Liu Ming-chuan, the reclamation got faster when guard braves belonged to Pacified & Reclaimed Office instead of old border guards in Guang-xu period (1875-1895). The characteristics of the frontier society had been molded by such military colony development in Qing Dynasty. The villagers had almost come from the same original family homes and had the complication of the surnames, so that here had no ethnic strife. The nuclear families accounts for seventy percent families by the limitation of the geographic environment, and the big families which controlled frontier society for only about ten percent families. The occupations were peasants that accounts for sixty percent and the occupations for the only one person families had greater part of being coolies, ai-ding(border guards), nao-ding(labors of camphor factories) etc. there were 15 water ditches that were built by leaders of reclamation who came from their own villages or from fellow villages. The villagers took importance on religion to worship the Three Mountain Kings, the San Guan Da Di, and Kuan-Yin as their main gods that had the characteristics of ethnicity.
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Cheng, Shing-Fen, and 鄭晴芬. "A Comparative Study of the Old and New Feng-Shan City in Qing Dynasty." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/71014636436438332011.
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碩士國立中興大學
歷史學系所
99
There are two Feng-shan city in Qing Dynasty.One located in Hsing-Lung village(Tzuoying of Kaohsiung ) , another located in Xia-Pi-Tou street(Feng-shan of Kaohsiung ).According to the time of building,there are old and new Feng-shan city.This thesis compared two city from natural geography, location, military status, urban construction. Because in the remote location, narrow space and bad building,Hsing-Lung old city is not good enough to be a city.Although rebuild to stone city,but Hsing-Lung old city still be abandoned. Pi-Tou new city located in the center of road and of whole Feng-shan area.It is wild space.The road of Pi-Tou new city are east to Xia-Tam-Sui area and north to Taiwan Fu. Pi-Tou new city becomes the most prosperous city in South, and communicate with maritime trade after opening Takao port . It is an important part of economy line in Feng-shan area.
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LIU, Zheng-Sheng, and 劉政陞. "Political dynamics of the late Eastern Han Dynasty - Take Yuan Shao, Yuan Shu-centered." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/46jnb9.
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Lin, Jyh-Bor, and 林志博. "Study On Normative Structure of Cursive Shap and Calligraphic Writing Culture in Tan Dynasty." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/89tpaw.
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博士國立東華大學
中國語文學系
106
The summary of the structure and writing culture of the core issues of the thesis is as follows: From the analysis of the selection of the two books, "Shu Pu" and "Xiao Cao Qian Zi Wen", From the analysis of the selection of the two books "Shu Pu" and "Xiao Cao Qian Zi Wen", it can be clearly observed that the two cursive writers Sun GuoTing and Huai Su are writing cursive books under the rules of law. Regardless of the smooth writing method that Sun GuoTing passed on to Wang Xi Zhi, or Huai Su benefited from his predecessors, cursive monks, Zhi Yong Master, the purely cursive form he wrote, the specification of the glyph structure is the only way to provide cursive writing, and most examples of glyphs can be traced back to Zhang Cao of "Ji Jiu Pian", with the earliest track of the glyph structure of Cao Shu written on the wood chip, These phenomena also illustrate the structure and evolution of glyphs, reflecting the trend and direction of the times. Secondly, the traditional value has its importance in the inheritance of calligraphy in Cao Shu's glyph structure, since the Eastern Han Dynasty, such as cursive writers such as Du Du, Cui Wei and Zhang Zhi, they have all learned from tradition. Any region, community or individual cursive calligrapher emphasizes the importance of the inheritance of mentoring. The writing culture of the cursive writings of the Tang Dynasty has a rich cause, The first is the system in which the emperor supports encouragement and the selection of officials, it has promoted the flourishing development of official and folk calligraphy writing. Second is the improvement of the economic level and the opening up of the society, The interaction between scholars and cursive calligraphers, And combined with public affairs, it shows the whole picture of life in the Tang Dynasty. In addition, the innovation of calligraphy materials has driven the popularity and level of writing, Among them, the calligrapher's own research and development and innovation have further broken through the limitations and obstacles of creation.The significance of the writing culture of the cursive writings in the Tang Dynasty is to highlight the vitality of the cultural diversity in the Tang Dynasty, a single element is not enough to constitute the cause of its formation and bloom. Group and pluralistic life beliefs are the core values of the creation of the cursives of the Tang Dynasty.
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Niu, Sijia. "Buddhist Depiction of Life in the Verse of the Tang Dynasty Poet Han Shan." 2016. https://scholarworks.umass.edu/masters_theses_2/367.
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The present works of reading Chinese poetry offers a biographic reading method, but it cannot fit for reading Han Shan’s poetry, as he had unclear recording in history. Focused on exploring the persona and religion in Han Shan’s poetry world, I examine reading Han Shan’s poems in Buddhist way. Chapter 1 provides the biography of Han Shan, and presents his vernacular expression as different from other poets in history. Chapter 2 introduces some new methods on reading poetry brought up by some literature critics. Chapter 3 presents the Buddhist reading method that I have adopted to read and understand Han Shan’s poems. This reading method is inspired by the similarity between Han Shan’s writings and Buddhist texts. Chapter 4 explains how to read Han Shan’s poems in the Buddhist way. In this chapter, I analyze the persona and Buddhist thinking in the world of Han Shan’s poetry with the explanation of Buddhist sutras and literatures.
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Day, Wen-her, and 戴文和. "A study on the“Huang-ming Ching-shih Wen-bian” ─ an important book about Ching-shih Xue of the Late-Ming Dynasty." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/47477823993378938286.
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博士東吳大學
中國文學系
92
A study on the“Huang-ming Ching-shih Wen-bian” ─ an important book about Ching-shih Xue of the Late-Ming Dynasty Abstract “Huang-Ming Ching-shih Wen-bian” is great work about Ming Dynasty, is an all-inclusive compilation which people of the Ming Dynasty compiled “Ching-shih Wen” of Ming Dynasty, and it is also a good guide to intellectuals of the Late-Ming Dynasty who had an earnest desire to save Ming Dynasty. Unfortunately, there has been little researche concerning in this book till now. Compiling the “Huang-Ming Ching-shih Wen-bian” was the work of many people. They included three chief editors, Chen Zi-long, Xu Fu-yuan and Song Cheng-bi, 24 people who chose suitable papers, 144 people who partooke in reading and revising and 186 people who belong to adivisory group. The Huang-Ming Ching—Shih Wen-bian is a vast collection of printed works. In this book, there were 508 scrolls, over three thousand articles, and over three million words. The contents are very extensive, including Politics, the Military, Economics, Culture and the Royal Family. There fore, I used four methods to guide my research：1) Indexing the necessary data 2) mathematically counting, sorting and arranging 3) placing equal stress on Literature, History and Philosophy 4) Practicing in the modern scholar’s expound of “Ching-shih. ” The first and second methods stress the forms and documents, third and fourth methods stress the content and expound. These Methods complement each other. My paper has twelve chapters. The first and last chapters are the introduction and conclusion. The second and third chapters try to answer the question “Why was the Huang-Ming Ching-shih Wen-bian created? ” The fourth and fifth chapters examine the authorship of the Huang-ming Ching-shih Wen-bian. The seventh chapter examines the compilers selected the courtiers and articles? ” While the eighth to twelfth chapters examine the content of Huang-ming Ching-shih Wen-bian. There are seven appendix which could be convient to the readers. The “Huang-Ming Ching-shih Wen-bian” is undoubtly an important book. This study seeks to understanding and interpretation of this book. The further, this study is helpful for some divisions round this book such as Culture of Late-Ming Dynasty, Philosophy of Chinese Ching-shih, and Document of Ming- Dynasty? Key words：Late-Ming, Ching-shih, Chen Zi-long, Ching-shih Wen-bian,“Huang-ming Ching-shih Wen-bian”
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Chiang, Ming-Hsiung, and 姜明雄. "The Chiao-Sheng-Shian-Shih Temple and Tungshin society in the Ching Dynasty (1761~1895)." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/57204250220516794745.
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碩士國立臺中教育大學
區域與社會發展學系碩士班
99
Temples are the cultural inheritance from the development of Taiwan society and human life. Chiao-Sheng-Shian-Shih Temple in Tungshin reserves many historical relics since the Ching Dynasty and they reflect the changes in local society, economy, politics and culture.This essay intents to look into the reclamation history in Tungshin society in the Ching Dynasty, according to Chiao-Sheng-Shian-Shih Temple’s past history. The religious belief in Luban traced back to the Tan Dynasty and during that period of time, people built temples to worship Luban. In the Ming and the Ching Dynasty, Luban already became a well-known Trade God among the folks. The government of the Ching Dynasty established the T’u-niu boundary epitaph in Shin-Kang in Qianlong 26 years. The government inhibited people to enter the reclaiming outside the aboriginal boundary. However, chun kung chiang relied on their legal identity to enter Tungshin mountains, and started to recruit Han to reclaim privately in Chiang-liao. These behaviors raised the discontent from aborigines, and even got revenge from Atayals. After some severe aborigines’ destruction, chun kung chiang decided to regard Luban Shian-Shih as holy God to bless that area.Chiao-Sheng-Shian-Shih religion appeared around Qianlong 40 years and that was confirmed by researchers. After Lin Shuang-wen Revolt, the aborigine reclamation system was carried out by government. Besides, after re-organization of land rights, Han retrieved land’s legal rights, and they reclaimed rapidly. Local families started to boom and became society’s leading class. From the incident that in Daoguang 13years, local gentry re-built Jiang-Guan, we could see that the economy in Tungshin was already above standard. The religious belief in Chiao-Sheng-Shian-Shih Temple spread slowly to Shin-Kang, Xinshe, Tungshin and other areas. Eventually, it became local people’s main religious belief. After mid-Daoguang, Shian-Shih Temple gradually had the function of “local bulletin” center. During Tongzhi, Ciou-Gong deity worship associations established emolument tablet in temples. The function of Shian-Shih Temple was broader and completely detached from the meeting place for loggers. Hence, Shian-Shih Temple turned into Local Temples in Tungshin. In Guangxu 13 years, Tung-shin Pacification Office was established and Shian-Shih Temple became an office in which some government officers worked. It is obvious that the development of Chiao-Sheng-Shian-Shih Temple explains the society reform and the rise of local gentry in Tungshin.
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Chan, Hui-lin, and 詹惠玲. "The Community Activity of the Wei-Chin Dynasty''s Intellectual: Focus on "Shih-Shuo Hsin-Yu"." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/83095456795874459498.
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蔡嘉珊. "The Investigation and Study on Mai-chi Shan Caves and Sculptures in North Dynasty Period：Debate on The Formation about Style-mode Center in Late North Dynasty." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/29248958542349242296.
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Huang, Ying-Shi, and 黃英士. "The Sha-tuo and later Tang dynasty’s political situation." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/01865960706845915656.
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Chi, Li Feng, and 祁立峰. "A study on the writing-tactic of shih and fu of the literati group on South-Dynasty." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/74838585991362363919.
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TSAO, CHIA-LING, and 曹珈菱. "Explore Qing Dynasty Classification Battles in Miaoli by Steles：A Case Study on Min-shan Ci in Houlong." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/59012314323041558150.
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碩士國立聯合大學
臺灣語文與傳播學系碩士班
104
This study focuses on the categories and reasons of Qing Dynasty classification battles by comparing and analyzing steles and documents in Miaoli area to understand how Qing Dynasty Literati faced and dealt with the classification battles. Houlong Min-shan Ci is the main topic of this study. By arranging the historical data of Min-shan Ci, we could see the whole picture of Qing Dynasty classification battles, deification phenomenon and the situation of the shrines for now. This study utilizes literary analysis and field investigation for qualitative research in a mutually validated way. The research found that the economic issue is the main reason for Qing Dynasty classification battles. The pirate Tsai Chien aroused conflicts between Chang and Chuan people in Lukang and affected Houlong area indirectly. This conflict caused many people injured and died seriously in Houlong area. After the event, the leader of Houlong Du Ming-Zhu built and set up the stele and Min-shan Ci to comfort those killed in conflict. Du Ming-Zhu, the author of Min-shan Ting Inscriptions, can not be traced and found. However, it could be confirmed that Du Ming-Zhu is equal to Du Guang-Yu, the militaries juren of Qing Dynasty, by comparing literatures and historical materials. The objectives and characteristics of classification battles’ steles are villager-governed immigrant society, descriptions of disasters, and the promotion of the Taiwanese community. The authors of steles used parallelism, rhetorical question and climax to enhance reliability and criticize the classification battles. In this study, the deification progression of Min-shan Ci is analysed which is from orphan souls, ancestors to Yang deity. But as time goes by, descendants ignore the management of Min-shan Ci. Hence, the deification of Min-shan Ci moves to ancestors again. Through understanding and analyzing the steles of historical events, we could realize the trauma caused by classification battles deeply. The presence of Min-shan Ci is important and essential for Miaoli people. By digging history profoundly, we could get more energy and wisdom to face future.
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Lin, Yi-Der, and 林益德. "Research on the issue of the nature resources tax of the Shao-Fu in the Former Han Dynasty." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/56512988462305803259.
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碩士國立中興大學
歷史學系所
96
The Book of Han said “the Nature resources taxes belonged to the Shao-Fu”, these words has significant meaning on financial and administration matters of the Former Han Dynasty. The current main research field of the Shao-Fu’s financial was focus on the financial issues between the royal house and the imperial official. Therefore, we can research deeper and wider in the Shao-Fu as other issues like financial administration and contents of taxes are lesser focused on. Shan-Hai-Chi-Ze(Mountain, Sea, Lake, Swamp) means nature geographic area in the Pre-Qin and the Qin-Han period documents and there is sixteen words with similar meaning. However, with the ban on Mountain and Lake being lifted, the meaning of Shan-Hai-Chi-Ze moved towards nature resources from nature geographic area. The meaning of the Shui originally means tax of farm field and it changed to refer the action of taking something during the Qin-Han period. The difference between the Shui and the Fu is about the source and the usages of these taxes and it doesn’t imply these taxes will belong to specific official. The tax of Shan-Hai-Chi-Ze can refers to any taxes regarding nature resources. These nature resources can divided into three categories as water orient, land orient and the royal garden orient which was composed by five taxes like the tax of salt, the tax of fishing, the tax of mining, the tax of forest and the incomes of royal garden. However, with the development of the Former Han Dynasty financial situation, these taxes are transfer out to other official than the Shao-Fu. There is one point should be noted that the documents record of water orient taxes are much fluent than other taxes. This might imply the importance of water orient taxes is much higher than other taxes. Taxes belonged to the-Shao-Fu is not limited to the nature resources taxes. Other taxes like the tax of child, the tax of family, the fee of dedicatory, the gold of Zhou, the tariff, the tax of market, the tax of wine and the annual dedication. These taxes can divide into two categories as the Human orient and the Material orient. The importance of these taxes is getting higher as nature resources taxes being transfer out from the Shao-Fu in the later stage of the Former Han Dynasty. We can also concluded that the Shao-Fu has nothing to do with nature resources administration. As there isn’t much nature resources administration officer within the structure of the Shao-Fu. And the word of “belong” in the Book of Han only means it is most notable tax of the Shao-Fu. And we can notice that there are some financial characteristic of the Shao-Fu. First, the Nature resources taxes were primary income of the Shao-Fu during early stage of the Former Han Dynasty. The Human orient and the Material orient taxes take over the role of primary income of the Shao-Fu after middle stage of the Former Han Dynasty. And these taxes belong to the Shao-Fu were collected and given by other official to the Shao-Fu. The nature resources taxes in the Former Han Dynasty were earmarked taxes and the financial role of the Shao-Fu in the Later Han Dynasty being cancel for financial convenience. We can consider it as bad from the financial point of view, as for the government financial being divide into the royal house section and imperial official section.
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Chun-WanSu and 蘇純婉. "Consciousness transformation and local practice of “Chi Categories” in Qing Dynasty Taiwanese Confucianism—Feng-Shan as the investigatory range." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/83763372173515257434.
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碩士國立成功大學
中國文學系碩博士班
98
Taiwan is an immigrant community which is deeply impacted by the marine cultural of the Qing Dynasty. The composition of immigrants is complicated. Not only the language barrier, but different “Chi Categories” also exists. Therefore, dissatisfaction easily occurs. Coupled with the Qing government not being familiar with Taiwanese culture, there are many inappropriate policies in politics, law and order and economics, etc. aspects. Also, with its passive Taiwan-ruling policy, people’s trust in the Qing government’s control and justice has greatly reduced, which has resulted in Taiwan’s repeated long-term social unrest. To have more in-depth local analysis, the paper has set “Fengshan County”, which was developed earlier in Taiwan as the examination scope. Jhu Yi-Gui and Lai Jun-Zou events have expanded the conflicts between Fujian and Guangdong people, highlighting the issue derived from the government’s passive Taiwan-ruling policy and widely used Yimin. After the chaos was settled, the Qing government attempted to establish Confucian ethics to unify the value and ethics between the Taiwanese groups, but it could not be fully aware of the Taiwanese local Chi characteristics and problems, therefore the initial results were unsatisfactory. However, with the joint efforts of officials and the gentry, the living conditions of Fengshan County have improved, and people are also more willing to put effort into their life and property. Though, due to the Qing government’s long-term over-reliance on local forces to rule Taiwan, it has resulted in the social unrest going deeper into officials’ and the gentry’s cooperation and social orders. Of which, the Lin Gong and Lin Ke-Xian incidents have highlighted the seriousness of this problem! At that time, the officials who were personally running Taiwan followed the traditional official path, wishing to develop good customs, and change the common practice. More importantly, they absorbed Taiwanese local Chi characteristics, and joined them with the foundation of Zhu Xi to create a new path to rule people. Therefore, the specialty of Qing Dynasty Taiwanese Confucianism, which is the social practice nature developed after the combination of Zhu-Xi and Taiwanese local Chi Categories, was created.
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"A study of the Lu-shih as an aesthetic form in the Chinese lyrical tradition." Chinese University of Hong Kong, 1987. http://library.cuhk.edu.hk/record=b5895479.
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Yufen, Wen, and 溫鈺芬. "“Lienu Zhuan” and “Shih-shuo Hsin-yu”: the Feminine View of the Han Dynasty and the Wei and Jin Period." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/83083394962353471203.
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碩士玄奘大學
中國語文學系碩士班
100
Confucianism as a predominant ideology of the Han Dynasty defines the mainstream discourse on gender at that time. A virtuous woman is supposed to be subordinate to men and she should be silent, hard-working and compliant. Yet the political disturbance in the subsequent Wei and Jin Period has given rise to the Taoism ideology or Lao Zi’s and Zhuang Zi’s thoughts that uphold nature and humanism. Women in the Wei and Jin Period thus were portrayed in a totally different style. They were talented, wise, eloquent and jealous people. On the surface, it seems that moral constraints on women no longer exist. However, traces of evidence have shown that the influence of Confucianism remains strong. This thesis studies the feminine view of the two dynasties as depicted in the Lienu Zhuan (Biographies of Exemplary Women) and Shih-shuo Hsin-yu (A New Account of Tales of the World). The historical background of the Han Dynasty and the Wei and Jin Period is given respectively. The political, economical, academic ideologies and social status of women which motivates the two authors is also discussed. A comparative review on the roles of women concludes that women in the Wei and Jin Period share many of the moral standards that are prevalent in the Han Dynasty. They emphasize their roles as a mother. They celebrate compliant and obedient wives. They condemn immoral conducts and praise those who pertain to social norms. Nevertheless, there are some changes in the new era. The talents, eloquence and virtuousness of women are appreciated. It is also accepted that a widow can get married again.
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Kao, Shiao chein, and 高小倩. "A Study on the Spatial Grammar ofChinese Ancient Palace-Halls :By Example of Ying-tsao- fa-shih in the Song Dynasty." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/08303295874238445930.
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碩士國立雲林科技大學
空間設計系碩士班
90
The wooden construction is the main stream of Chinese architecture in the Feng-jian period. The existing wooden construction prior the Tang Dynasty are few; hence, this study is based on the data from related literature. The existing wooden construction made after the Song Dynasty are kept in better condition, which provide us more data to investigate the history of Chinese wooden construction development. especially the Ying-tsao-fa-shih. After putting things in order, we apply the concepts of computational operation, in order to build the analyzable framework for the planes of Palace-Halls in the Ying-tsao-fa-shih. And in accordance with rules of Ying-tsao-fa-shih, we proceed to discuss the related issues on Palace-Halls and the influence of the Ying-tsao-fa-shih in the Chinese traditional structure, scale, and form. The purposes of this study: 1.To construct the structure systems of Palace-Halls; 2.To develop the logic systems for structure and design grammar of Palace-Halls; 3.To propose a computational approach to apply design knowledge from Palace-Halls, and to examine the logic systems of Ying-tsao-fa-shih. According to the contents of Ying-tsao-fa-shih, there are two types of construction, namely, Dian Tang and Ting Tang in Palace-Halls. By applying the concept of shape grammar, the rules in Palace-Halls are integrated and used to generate planes for wooden construction. This study consists of three parts, which are social system, structure system, and the logic system. First, a brief review of Palace-Halls is introduced; secondly, the rules of Ying-tsao-fa-shih for Palace-Halls are described; and finally, a computational approach is proposed to describe this historical style of Chinese architecture, and develop a spatial grammar for Palace-Halls.
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CHAN, CHIH-HUNG, and 詹志宏. "The Development of Mid-and-late Tang Period Painting Art of Buddhism & Taoism after the Rebellion of An Lu-shan and Shih Sze-ming.－Research Subject on «Record of Famous Painters of Successive Dynasty» and «Shiuan-Hoh Commentaries on Pain." Thesis, 2001. http://ndltd.ncl.edu.tw/handle/77008963276025757247.
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碩士臺北市立師範學院
視覺藝術研究所
89
Abstract Figure painting is the earliest and thoroughly developed subject with respect to painting in the Chinese painting history. It has been constituted far earlier than any other painting subjects, such as the painting of cattle and animals, flowers and birds, landscape, and so on, whatever in the aspect of technique (or skill), content, and theory. In the mean time, the representative painting of Buddhism and Taoism derived from figure painting was overwhelmingly stimulated and well-rounded developed following by the flourishing popularity of Buddhism and Taoism. On the other hand, it has also been enthusiastically and popularly created by most of painters born in the Tang Dynasty because the style of painting, which was generated from Buddhism and Taoism, provided people more imaginations of freedom and creativity than merely figure painting. Most of ordinary painting annals will only pay attention to the early or high Period of Tang Dynasty when it comes to talk about the painting styles as well as distinctions during the Tang Period. What’s more, when talking about the artistic trend of Tang Dynasty, most of people will focus the most on the magnificent, confident, and all-embracing flourishing phenomena of high Tang Dynasty. However, the historical annals didn’t pay much attention to the artistic trend during the mid- and late Tang Period. On one hand, those annals treated the mid- and late Tang Period as the bridge linking up the art of Tang and Sung Dynasty. On the other hand, they concentrated very much on the Chinese court painting, flowers and birds painting as well as landscape painting style during the period of Five Dynasty. As for the art development of Mid- and Late Tang Dynasty, the annals paltered with illustrating the artistic circumstances casually. Nevertheless, by means of painting history regarding to Tang and Sung Dynasty, such as «Record of Famous Painters of Successive Dynasty»,«Shiuan-Hoh Commentaries on Painting»,«Record of Experiences of Paintings», people can thereby visualize the radiant phenomena in relation to the development of painting of Buddhism and Taoism during the Mid- and Late Tang Period after analyzing all kinds of descriptive data. It has been disclosed from the fact that the painting style derived from Buddhism and Taoism has demonstrated the both many producing quantities and radiant situation no matter from the perspective of the portraitists who are so good at painting the portraits of Buddhism and Taoism or the viewpoint of narratives which has depicted the topics of the painting of Buddhism and Taoism. The analytic emphases of this dissertation are as follows: 1.Analyzing and comparing the change of painting contents, which the painters of Tang Dynasty were so good at, from those preserving painting histories since Tang and Sung Dynasty. By the way, the mission was primarily focusing on the « Record of Famous Painters of Successive Dynasty » and «Shiuan-Hoh Commentaries on Painting», and complementarily combining with «Record of Experiences of Paintings», «Record of famous Paintings of I-Chou», and then, corresponding those descriptions within painting history to the verification of mural paintings of the cavern. 2.Analyzing and comparing the change of painting contents, which the painters were born before or after the revolt of the rebellion of An Lu-shan and Shih Sze-ming were so good at or the fluctuations of volumes based on all topics of preserving painting work pieces, from the painting history taken the revolt of the rebellion of An Lu-shan and Shih Sze-ming as the point of delimitation to examine the previous consequence of research. As a result, the research can be treated as the more persuasive quantitative illustration with respect to the rise and decline of the Buddhism and Taoism painting history during the Mid- and Late Tang Period. 3.Analyzing the transformation of locations that can be well illustrated the abundance of the painting of the Tang Dynasty from the depiction of painters’ province and county of their family registers directly derived from the painting history. Meanwhile, we can accordingly realize the abundant evidence of the painting style of Szechwan during the end of Tang, Five Dynasty, as to the early Sung Dynasty. 4.From the depiction of the painting history in company with the preserved painting work pieces of the Tang Dynasty, on the primary part of the Fo-kuang temple of Wu-tai mountain of Shansi province and the Mogao Grottoes of Dunhuang, in order to more clearly clarify the style characteristics and transformation of the Buddhism and Taoism painting history during the Mid- and Late Tang Period. 5.Reappearing the peak and golden periods of the art of the Buddhism and Taoism painting history during the Mid- and Late Tang Period by means of the record of Tang and Sung painting history as well as the contents of annals so as to explore it effect toward every sort of painting subject to the subsequent dynasties.
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Ya-Chu, Yang, and 楊雅筑. "Conflict between Wang, An-shih''s reformer groups and the Conservatives and Shi Hua in Northern Sung Dynasty – Re-evaluation on the Influence of Conflict between Wang, An-shih''s reformer groups." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/07006071396919587686.
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碩士淡江大學
中國文學系碩士班
93
The conflict between Wang, An-shih''s reformer groups and the conservatives is the most long-lasting and influential clique battle in Northern Song Dynasty. The works of Shi Hua starts and prevails in Song Dynasty, and they are important in studying Song Dynasty literature. We can find the effects of the new and old factional strife in Shi Hua. The main purpose of this thesis is to re-evaluate and analyze such effect. Nowadays researchers generally thought Shi Hua in Northern Sung Dynasty and the new old factional strife relates really deeply. The content of Shi Hua in Northern Sung Dynasty is affected by it greatly. Besides the most famous poets and politicians, there is not a detailed list on who is on which side of this strife. And there is no detailed analysis on the political tendency of Shi Hua authors. After Southern Sung Dynasty, the new party became the scapegoat for its downfall. Works of the authors who belongs to the new party was mostly lost. Old party became stronger and gained more and more students and followers. The amount of work and number of authors from the old party was out of proportion to those from the new party. Causing the literature criticism in Northern Sun Dynasty to be partisan. This thesis is an analysis of Shu Hua in Northern Sun Dynasty, based on the ten volumes “Northern Sun Dynasty Shu Hua collection” edited by Wu,Wen-Gee and other editions of Shu Hua. Identify timeline and those authors who were involved in the new old factional strife. Analyze the political tendency of each author. Further we analyze the content of Shu Hua and see if it was affected by the new old factional strife and to what degree were they influenced by it. As a way to clarify the theory.
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LAI, JIA-WEI, and 賴佳緯. "The Study of History of Wu and Yu in Yu,Shao-yu's The Dynasty History of Five Hegemons and Seven Warring States." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/12241784603678198570.
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碩士靜宜大學
中國文學系
102
Popular historical romance novels, derived from historical, legendary, if present, drama ... and so on, finishing and re-written from architecture. Ming Dynasty novel, one of the most representative category, the content is more diverse. In terms of age story distinguish covered the nations, Three, Five ...... so different, also have descendants compete judge the merits between novels. But the so-called superiority or inferiority, is beingproposedbythecontemporary .descendants of the people or objective or subjective views from the conclusions cohesion, someone from the story of the unobstructed view, someone from the refined language of view, it was also from a historical actual situation of view. In this paper, but the Ming historical novels, I Shao fish "Five Hegemons Chi Chuan Qi-Xiong nations" on the "Yue hegemony" part. "Five Hegemons Qi-Xiong Zhou Zhi Biography" is a series of novels by generations, "Zhou Zhi" (including the "new nations Zhi", "Eastern Zhou Zhi", "piece wall nations Zhi", "Annals of Zhou Zhi, etc.") of the the first book, for subsequent arrangers such as Feng Meng, CAI Yuan, who put criticized part of "multi-language falsehood, concerning vulgar," should want "to history-based", with the "enlightenment" feature, and this series of novel guide to the direction of the "historical Reader", resulting in being descendants of the first book of the "Five Hegemons seven powers nations Chi Chuan" gradually ignore, neglect of research to date, and is Feng Tsai et al adaptation of the replaced. But the so-called novels, and enlightenment function as the main publication, should look at separately, or in combination to see, how to see the real novel value? From contemporary to date, under the cumulative generations, each with its own statement, each have their own theories, the actual occurrence of this article hoping to accumulate changes from generation to generation, as well as contemporary so-called "popular" content level, citing "Five Hegemons Chi Chuan Qi-Xiong nations "the" Yue hegemony "part of the trunk from which the history and stories of the rheological find this generation to Generation novel, which traces the actual situation changes white; then the structure of narrative analysis, and the way the narrative sequence, will thoroughly analyze and better understand the ins and outs, and more able to clearly understand theperformancepractices;finally finishing the themes of the story can see, explore different categories, proved popular novels of literary value from all its arguments, of the past given the historical novels, to have the opportunity to reinterpret profiling.
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Chu, Yuan-cheng, and 朱沅承. "Discussion on the Application of Armor in the Garment Design in the Tang Dynasty－based on Armor forming System and Shan Wen Armor." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/7cgud3.
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碩士實踐大學
服裝設計學系碩士班
105
Armor is developed in the war in ancient times. The characteristics of this dress is very practical, and both beautiful and convenient. Clothing was once a tool which identified different social class. Knowledge of armor was prohibited to spread because of military affairs and national defense. It was difficult for the general people to know. The history of armor has been incomplete and lack of research for now. People cannot see the wisdom and aesthetics in the design for armor. Throughout history , the Tang dynasty armor fused the Chinese traditional type and the Western Reigns type, created a number of new armor types, including the new complex way of wearing and the looks beautiful but unpractical. The Stereotypes was formed during this era and had affected for one thousand years. In this paper, the author will study the shape and way of wearing in the history of the Tang dynasty, and discover the undetected and different appearance of the armor in the existing research framework according to the new historical data in recent years. Shan Wen Armor as a member of the Tang dynasty armor makes the armor from the plane structure into a three-dimensional structure and higher defense It also influence the appearance of armor, even fabric and architectural patterns. The structure of Shan Wen Armor is not being cracked and really structure in history is still a mystery. After studying the basic patterns of the armor of the Tang dynasty and the related historical background, the author uses the CPS (Creative Problem Solving) as the design method to integrate them into the modern design and make the design accept by today's people. At the same time, according to the research, the author restores the Shan Wen Armor in the late Tang dynasty
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Chen, Sui-Hsuan, and 陳穗萱. "A Study About the form of classical pattern for Digital Value-added Application: As an Example of Ying-tsao-fa-shih in the Song Dynasty." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/58103859972223582527.
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碩士中原大學
商業設計研究所
95
Classical pattern, which continues decorative styles and meaningful symbols from one generation to another, is one of important wealth and expression of Chinese culture. The style of pattern changes with the manner and the form of application. The architecture pattern is the synthetic expression enriched with life culture and decoration mechanism and becomes the important topic on pattern research. Today’s pattern research is mostly emphasis on the accumulation of history and literature documentations, and rarely explores on the nature of the style of pattern. Ying-Tsao Fa-Shih of Song Dynasty is on the basis of utility mechanism to gather several classical patterns, which is applicable on architecture, and gives the description on the infrastructure of Pattern’s application. On the basis of the understanding of east pattern, the exploration of value-added application, and the suitability of digitalization and re-designation on Pattern, the research chooses research samples on the pattern with continually visual effects and easily dupicate application. Also, in the view of today’s component principal and visual cognition, which generally implement on design education, and with the goal of digitalization and value-added application, the research tries to analyze the characteristics and visual effects on pattern and expects the development of the modern value on classical pattern in order to provide reference materials on the value-added design of digital achieve.
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Lin, Tsen Fan, and 曾繁玲. "The Development and Characteristic of Ch’an Ideology and Ch’an Style of Southern Ch’an School in the Tang Dynasty based on Master Shih-tou Xi-chien." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/07650315877314527005.
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碩士華梵大學
東方人文思想研究所
98
This essay discuss The Development and Characteristic of Ch’an Ideology and Ch’an Style of Southern Ch’an School in the Tang Dynasty based on Master Shih-tou Xi-chien. Ch’an Master became a novice taught by Six Patriarch Hui-neng of Guo-Ann Temple, Xin Zhou at a young age. Hui-neng instructed him to look for Si when Hui-neng manifested extinction. After Hui-neng’s perfect extinction, master meditated all day long to explore the Si. Later he took the full precepts at Luo Fu Mountain and learned the rules and disciplines there as a preschool education. During this period, master enlightened into Six Patriarch’s regulation of “ocean of original nature” by read “Nirvana Unnamed Lun”, Zhao Lun written by Seng-Zhou. Had been pointed out the meaning of Hui-neng’s instruction, he asked to see ch’an master Xing-Si of Lu-Ling Qing Yuan. Xing-Si’s aptitude education of “The fundamental and phenomenal are completely combined. Dharma and I are all vanished.” Is a key factor for master Shih-tou Xi-chien’s life. It look over eleven years to cultivate and got outstanding achievements. This Chinese unicorn then exerted to gallop. Preach Buddhism and convert people over Hunan Heng Shan Southern Temple and Hunan Tanzhou Liang’s border. Then he established Shih-tou School. The Ch’an Ideology of Shih-tou Xi-chien originated from five great sources which included the Cao-xi Hui-neng’s lineages, the cultivation of Nirvana Unnamed Lun”, Zhao Lun written by Seng-Zhou, the lineage of Qing Yuan Xing-si, the combination of Jiang-dong Nyou-tou Ch’an, and the inspiration of Hwa-Yuen School. Like all rivers flow into ocean, these five great sources merge into a long standing well established, and magnificent Ch’an Ideology of Shih-tou Xi-chien. By decoded, analysed and generalized the Chan Tong Chi, Chao Arn Gi and Shih-tou Xi-chien’s quotation, we knew Shih-tou Xi-chien’s Ch’an Ideology was trying to establish three theoretic system which covered “Mind Nature Theory”, “Compre-hension Theory”and “Practice Theory”. This essay tries to probe the deep meaning of Ch’an Master’s mind thought these theoretic systems tries to speak out for those ideologist of what they had said as an initiative interpretative scholar Shih-tou Xi-chien’s Ch’an Ideology of “mind and material are equally emphasized” and “principle and practive are equally hold”, and his Ch’an responsive accordance style of “Shih-tou’s slippery road” is full of characteristic of philosophic recognition. He established the Shih-tou Ch’an and became a generation master. His ch’an differs from Mazu Ch’an’s “Great capability uses great function”, and differs from Shenhui Ch’an’s knowledge of void and tranquil”. It set a basis for later development of Shih-tou School. Later the spread and development of Chaodong, Yungmern and Fayang school, are originated from Ch’an Ideology of Shih-tou Xi-chien. This explain that his influence and standing in Ch’an history are carried on the dharma-lineage of Chaodong and Qing Yuan, and passed onto three school of Chaodong, Yungmern and Fayang. Make the meaning of Chan master’s expression of his mind as “For the purpose of solving the Ideologic task that original Ideologist never finished, and of giving what they should do as an initiative interpretative scholar.”
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Lien, Liu Chin, and 劉金蓮. "Research of the ideas of Buddhist Monk Shen Qing's " Bei Shan Lu" in Tang Dynasty -arounding the chapters of ‘The Creation of the world’ and ‘Karmic Theory’." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/38373261917699432719.
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碩士華梵大學
東方人文思想研究所
100
During the period of Mid-Tang Dynasty in China, There was a Buddhist monk, whose name was called Bei Shan Shen Qing, Who lived in Hui Yi Monastry in Zin Zhou. He had written a famous Buddist philosophical book called “Bei Shan Lu”, He tried to made a great unification of Confucianism, Taoism and Buddhism. Therefore , my aim of this thesis is trying to study about the ideas of these two chapters in “Bei Shan Lu”, which called ‘The Creation of the world’ and ‘Karmic Theory’. According to the descriptions made in “Shen Qing's biography ” from volume six of “Song eminent monk biography ”, The principles on the study of Buddhism what Shen Qing had widely surveyed are quite extensive, and the major works are related to The Ritsu, the Tiantai, and Kusha (Adjoins the cloudy ancestor). In his works, there is a feature with a lot of references and superb examples on the differences and similarities of the principles between Confucianism and Taoism, to be related to the whole universe, heaven & earth, and the origin of human beings, as well as the boundless worldly below our feet, that is why the argumentation of thoughts are begun between the viewpoints of “The Creation of the world” from Buddhism and what the universe is born all by itself naturally from both Confucianism and Taoism. For all people, there are always differences such as beautiful and ugly face, voice discrepancy, pain and pleasures, smart and foolish, superior and inferior position, and different life-span.Why all of these are said as fate? For Shen Qing, he believed that the philosophy of Confucianism are all as the so-called the principles from a man of noble character, in which between the acquirement and loss of power, fame, fortune and wealth, if one gets them, it is from God’s will, and if not, it is due of the result of destiny. In the concept of Taoism, it is also believed to be attributed to the nature of destiny. Shen Qing criticized the sages of both Confucianism and Taoism that when they encountered unfortunate things, they always blamed them due of the natural arrangement made by either “Destiny” or “God’s Will”, to believe that one should live one’s lives as what the destiny is set for them in a passive way.Unlike what is said in Buddhism about “Karma”, to be thorough and clear, and for the power of “Karma” in Buddhism, “Karma” is not a specific term in Buddhism, for which all of deeds such as benevolence and evilness made from our body and language as a result of our thoughts or due of intentions initiated from our thoughts, are all being called “Karma”. That is why in “Karmic Theory”, Shen Qing developed a thinking of powerful argumentation with ideas from both Confucianism and Taoism. From the era background of Shen Qing, as well as the explorations on the related studies, this paper will make investigation on his ease of wandering around the principles of literatures, as well as his understanding on the profound thinking from the three religions- Buddhism, Confucianism, and Taoism , moreover , As well as the viewpoints differed from both of Confucianism and Taoism, to work on them as the main purposes.
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侯潔之. "The development and Neo-Confucianism meaning of Wang Yang-Ming’s humanity thoughts in late Ming dynasty.--A discussion on Liu Shih-chuan, Wang Tang-Nan, Li Jian-Lou and." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/96295383402044415998.
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