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Journal articles on the topic 'Shang (Yin) Western Zhou'

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Published: 4 June 2025

Last updated: 1 August 2025

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1

Liang, Yun. "On the origin and formation of the early Qin Culture." Chinese Archaeology 18, no. 1 (2018): 136–45. http://dx.doi.org/10.1515/char-2018-0013.

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Abstract The early Qin Culture refers to the Qin Culture from the Western Zhou Dynasty to the early Spring-and-Autumn Period. Considering its cultural composition, we will realize that it has three main sources, namely the Shang, Zhou, and Western Rong (Western Barbarian) Cultures. The elements derived from the Shang Culture comprised the furniture of waist pits and the custom of dog burial in graves, the use of human sacrifice, the interment of chariots and horses, the Shang-style pottery wares and the tradition of constructing huge-scale mausoleums. These elements reflect that the Qin people

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2

Yang, Yuan, and Wenxuan Tao. "Social Thought and Bronze Art in the Western Zhou Dynasty." Art Frontier 1, no. 2 (2023): 95–101. https://doi.org/10.64212/ccny5202.

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During the Western Zhou Dynasty, based on the Yin rituals, the Zhou people made moderate adjustments to social ideology by introducing the idea of honoring virtues, reorganizing the ritual orders, and adjusting the sacrificial rites, thereby formulating the social thought of “revering the ancestors and respecting virtue” and “respecting heaven and protecting the people”. This social ideology influenced the modelling and decoration of bronze wares. The shape of the bronze focuses more on practical function and formal beauty, the combination of utensils pays more attention to the combination of

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3

Sun, Yan. "Bronzes, mortuary practice and political strategies of the Yan during the early Western Zhou period." Antiquity 77, no. 298 (2003): 761–70. http://dx.doi.org/10.1017/s0003598x00061706.

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4

Shaughnessy, Edward L. "New Sources of Western Zhou History: Recent Discoveries of Inscribed Bronze Vessels." Early China 26 (2001): 73–98. http://dx.doi.org/10.1017/s0362502800007240.

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In the 1970s, the great discoveries of Western Zhou bronze vessels were concentrated primarily in the Wei River valley of Shaanxi province, a pattern of distribution that gave rise to certain theories about a geographically reduced Zhou state. Since then, and especially in the 1990s, inscribed bronze vessels of the Western Zhou period have been found throughout northern China, with particularly important discoveries identified with the state of Yan 燕 near Beijing, Ying 應 at Pingdingshan (Henan), Jin 晉 at Houma (Shanxi), and Guo 虢 at Sanmenxia (Henan). This article introduces these discoveries,

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5

Nivison, David S., and Kevin D. Pang. "Astronomical Evidence for the Bamboo Annals' Chronicle of Early Xia." Early China 15 (1990): 87–95. http://dx.doi.org/10.1017/s0362502800005022.

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Tradition says that Yu, first ruler of the Xia Dynasty, was chosen by the “sage emperor” Shun as Shun's successor. The “Modern Text” Bamboo Annals (Jinben Zhushu jinian) dates this act of choice to the fourteenth year of Shun. (With E. L. Shaughnessy, “On the Authenticity of the Bamboo Annals,” Harvard Journal of Asiatic Studies 46 (1986), we accept this text as at least in part the text found in a royal tomb of Wei in A.D. 281.) Following D. Pankenier's argument (“Mozi and the Dates of Xia, Shang and Zhou,” Early China 9–10 [1983–85]), we date this event to 1953 B.C., the year of a dramatic f

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Шаповалова, Светлана Николаевна. "Symbolism of decorative design of ancient Chinese bronzes." Вестник Адыгейского государственного университета, серия «Филология и искусствоведение», no. 2(277) (October 6, 2021): 215–23. http://dx.doi.org/10.53598/2410-3489-2021-2-277-215-223.

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Статья является продолжением семиотического анализа декоративно - орнаментальных элементов, украшающих древнекитайские предметы искусства. Личина Тао-те (Tao-tie (饕餮) и входящие в ее состав фигуры дракона Куй до сих пор не имеет научного определения, так как ни в одном письменном источнике нет упоминания об изображенном иконостилистическом персонаже. Исследование опирается на анализ пиктографических изображений (иероглифических надписей) на бронзовых сосудах эпохи Шан, раскрывающих семантику некоторых специально подчеркнутых деталей узора. В результате исследования объясняется значение изображ

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7

Lyzohub, V. "The main stages of the formation of institutions of state power and law of Ancient China." Theory and practice of jurisprudence 2021, (VOL 1) 19 (2021): 1. https://doi.org/10.21564/2225-6555.2021.19.224744.

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<em>The article is devoted to the generalizing given the principles of power, management and development of law, formed at the initial stage of the formation of Chinese civilization. The chronological framework of the origin of the Chinese civilization in the ancient period and the main periods of the history of Ancient China are determined. The main features of the despotic form of government, the stages of the feudal hierarchy and the hierarchy of higher dignitaries, the principle of transferring the main political and legal principles from one dynasty to another, the importance of the refor

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8

Sato, Shinya. "The transmission of ritual related characters from the Shang to the Zhou: Taking Liao and Di as examples." Journal of Chinese Writing Systems 6, no. 2 (2022): 111–19. http://dx.doi.org/10.1177/25138502211046051.

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Numerous characters that are presumably the names of rituals in the Shang dynasty’s oracle-bone inscriptions were also discovered in the bronze inscriptions of Western Zhou. It is likely that the names of the rituals and their script, along with their method of practice, had been passed from the Shang to the Zhou. However, despite sharing the same name, there are differences between the Shang and the Zhou’s rituals. For example, in the Shang period, Liao (燎) is conducted as part of a ritual praying for crops or rain, or for before or after hunting expeditions and patrols. In the Western Zhou p

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9

Cheng-Sheng, Tu. "28. Some Problems Concerning the So-Called Survivors of the Yin Dynasty." Early China 9, S1 (1986): 58–60. http://dx.doi.org/10.1017/s0362502800003151.

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ABSTRACTThe basic error in Hu Shi's “An Exposition on Confucians” lay in discussing the basic nature of the Confucian school on the basis of the “tragic fate and miserable status of the survivors of the Shang”; for half a century this mistaken premise has been accepted by most historians as proven. On the basis of an analysis of pre-Qin literary sources, this paper first proves that there was no “tragedy of the defeated state”; on the contrary, the Yin survivors continued to possess considerable political power and quite high social status. Second, on the basis of newly un earthed Shang and Zh

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10

Nai, Xia. "7. Yin Dynasty Jades." Early China 9, S1 (1986): 14–16. http://dx.doi.org/10.1017/s0362502800002947.

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ABSTRACTThis paper tries to study the typology, terminology, and functions of the jades of the Shang dynasty by using an archaeological approach based mainly on archaeological materials from scientific excavations. This contrasts with the old method which relied upon questionable textual evidence and less well-documented jades in public and private collections. The main points of the paper are as follows:(1) Ceremonial jades: Some jades of the Shang dynasty were ceremonial not practical objects, but the system of six jades called rui yu (auspicious jades) in the three Books of Rites is a fabri

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11

Yuxin, Wang. "Once Again on the New Period of Western Zhou Oracle-Bone Research With a Brief Description of the Zhouyuan Sacrifice Inscriptions." Early China 11 (1985): 164–72. http://dx.doi.org/10.1017/s0362502800004004.

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If one were to speak of the “incipient period” of research on Western Zhou oracle bones, he would have to refer to that period of time after the discovery in 1950 at Sipanmo (SP 11) of oracle bones whose “writing was not consistent with inscriptional standards,” and before November of 1956 when Professor Li Xueqin pointed out that the inscribed oracle bones from Fangdui village of Shanxi's Hongzhao County were artifacts of the opening period of the Western Zhou. Through the study of these oracle bones discovered at Sipanmo and Fangdui village, as well as in Bin county in Shaanxi and Taishanmia

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Xiaotian, Guo, and Faridah Sahari. "Loong Patterns in Ancient Dongyang Houses: Cultural Significance and Morphological Development." Journal of Posthumanism 5, no. 1 (2025): 1224–40. https://doi.org/10.63332/joph.v5i1.659.

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This study examines the physical evolution and cultural symbolism of the loong designs found in Dongyang's historic homes. Chinese loongs are very distinct from Western dragons and are significant in traditional culture. The study examined its application distribution, loong pattern types (Kui, Chi, etc.), and architectural aspects (layout, structure, decoration, etc.). Combining the shifts in the artistic qualities and cultural significance of loong patterns over time, from mysterious and authoritative to royally exclusive, with the morphological evolution of loong patterns from the Shang and

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13

Guo, Zhiyu, Kexin Liu, Sixun Yuan, et al. "AMS Radiocarbon Dating of the Fengxi Site in Shaanxi, China." Radiocarbon 47, no. 2 (2005): 221–29. http://dx.doi.org/10.1017/s003382220001972x.

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The Fengxi site is near the Feng River in Shaanxi Province, China. Feng City was the capital of the vassal state of Zhou, and the Zhou people lived in this area until the end of the Western Zhou. Serial samples of charcoal, bone, and charred millet were collected from the site and dated by accelerator mass spectrometry (AMS). A sequence model with 6 phases of the Western Zhou dynasty was constructed and the 14C ages were calibrated with OxCal v 3.9. The results showed that the site was used from 1170–1070 BC until 825–755 BC, and the Conquest of Shang by King Wu most probably occurred during 1

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14

Xueqin, Li. "Are They Shang Inscriptions or Zhou Inscriptions?" Early China 11 (1985): 173–76. http://dx.doi.org/10.1017/s0362502800004016.

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I believe that Professor Edward L. Shaughnessy's review of Professor Wang Yuxin's book XiZhou jiagu tanlun is an important essay, pointing out several problems in the study of the Zhouyuan oracle bones worthy of attention. I intend here to discuss only one of these, the question of whether there are any Shang inscriptions among the Zhouyuan oracle bones.I should first explain that, based on my understanding, this question pertains to only a very small portion of the Zhouyuan oracle bones, actually only four pieces, all of which come from pit H11 at Fengchu in Qishan County. In a conference pap

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15

Jin, Zhengyao, Ruiliang Liu, Jessica Rawson, and A. Mark Pollard. "Revisiting lead isotope data in Shang and Western Zhou bronzes." Antiquity 91, no. 360 (2017): 1574–87. http://dx.doi.org/10.15184/aqy.2017.149.

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16

Rawson, Jessica. "Late Western Zhou: A Break in the Shang Bronze Tradition." Early China 11 (1985): 289–96. http://dx.doi.org/10.1017/s0362502800004107.

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17

Xigui, Qiu. "29. An Observation on the State Functionaries Tian, Mu, and Wei in Oracle-Bone Inscriptions and the Origins of the Princes Hou, Dian, Nan, and Wei." Early China 9, S1 (1986): 61–63. http://dx.doi.org/10.1017/s0362502800003163.

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ABSTRACTAccording to the historical sources of the early Zhou dynasty, the of the Shang kingdom included and . In the late oracle-bone inscriptions, and were mentioned side by side, and so were and . In the Western Zhou period, were all princes. The in oracle inscriptions was considered by most scholars as a kind of prince too. The author of this paper does not quite agree with this point of view. According to the fact that were often mentioned as , and that some of the places where were staying were located in the fiefs of or the author believes that were originally officials who were sent by

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18

Shapovalova, Svetlana. "Heterogeneity of Emotional Impression and Visual Appearance of Taotie in the Periods of the Ancient Chinese Dynasties of Xia, Shang-Yin and Zhou." Oriental Courier, no. 4 (2022): 132. http://dx.doi.org/10.18254/s268684310023805-3.

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Assessing the inlay of art objects and rituals of the Shang-Yin era (1554-1046 BC) with the image of Taotie, the special virtuosity of the ancient masters in the arrangement of visual accents is noted, where the visual center of inlay and fixation of the gaze is the image of a beast-like monster with a menacing ferocious appearance. Awe and fear are the ideas embedded in the image of Taotie, the impact of which is comparable to an encounter with an aggressive animal or with something inexplicably mystical. His mouth suggests a grin, without the existing visible outlines of the lower jaw, compl

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19

Yung-Ti, Li. "On the Function of Cowries in Shang and Western Zhou China." Journal of East Asian Archaeology 5, no. 1 (2003): 1–26. http://dx.doi.org/10.1163/156852303776172999.

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20

Zhixi, Gao. "3. Shang and Zhou Bronze Nao Bells Excavated in South China." Early China 9, S1 (1986): 5–7. http://dx.doi.org/10.1017/s036250280000290x.

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ABSTRACTTwenty-two bronze nao-bells dating to the late Shang and early Western Zhou periods have been unearthed from the five southern provinces of Hunan, Jiangsi, Zhejiang, Jiangsu, and Fujian. Of these, sixteen were from Hunan, three from Zhejiang, and one each from the remaining three provinces. These bells can be classified into four categories: type A has an animal mask decoration (eleven examples); type B has a cloud pattern (three examples); type C has nipples (only one example); type D has stalks (mei, seven examples).The nao is a bell that can produce two tones. It can be used in sacr

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21

Miao, Shuhao, та Fuming Wei. "The Philosophy of Wine Ethics in the “Jiugao 酒誥” Chapter of the Shangshu 尚書 and the Political Order of the Western Zhou Dynasty". Religions 16, № 7 (2025): 806. https://doi.org/10.3390/rel16070806.

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The “Jiugao 酒誥” chapter of the Shangshu 尚書 is a proclamation on wine ethics, ordered by the Duke of Zhou for Kangshu to disseminate among the people. It marks the earliest system of laws and regulations concerning wine usage in Chinese history. In this chapter, the Duke of Zhou analyzed drinking from the perspectives of ethical philosophy and political dynamics, closely associating it with ethical codes, moral values, and political order. He criticized King Zhou of Shang for “drunkenness leading to national ruin” and detailed three ethical codes to regulate drinking practices. The Duke of Zhou

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22

Tsung-Yi, Jao. "14. The Yi-Kua in the Shang Dynasty and Various Problems Pertaining to Divination." Early China 9, S1 (1986): 32–33. http://dx.doi.org/10.1017/s0362502800003011.

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ABSTRACTThe method of divining by yarrow stalk in accordance with the scheme of 64 hexagrams did exist in the Yin Dynasty. Numerical strings of three and six lines on oracle bones recently unearthed provide the new evidence for the above statement and many scholars have discussed it. My paper contributes the following new points:(1) Comparing the 64 hexagram names in the Ma-wang-tui manuscript with those appearing in the so called Kuei-tsang () recorded by later scholars, we find some similarity on both sides. This indicates that the Kuei-tsang is not a legendary matter.(2) Some Hsin-tien peri

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23

Nasirova, Saodat Abdullaevna, Sabohat Abdullaevna Hashimova, and Gulchehra Shavkatovna Rikhsieva. "THE INFLUENCE OF THE POLITICAL SYSTEM OF CHINA ON THE FORMATION OF SOCIAL AND POLITICAL TERMINOLOGY." Journal of Central Asian Social Studies 02, no. 04 (2021): 10–17. http://dx.doi.org/10.37547/jcass/volume02issue04-a2.

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This article examines the influence of the political system of ancient China on the formation of socio-political terminology within the framework of administrative management. The analysis is carried out on the basis of lexicographic material in the chronological order of replenishment of the terminology of administrative division from the period of the slave dynasties of Xia, Shang and Western Zhou to the modern system of government in China.

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Zhao (趙永春), Yongchun, and Anran Chi (遲安然). "The Earliest “China”: The Concept of Zhongguo during the Xia, Shang, and Western Zhou Dynasties." Journal of Chinese Humanities 8, no. 3 (2022): 303–21. http://dx.doi.org/10.1163/23521341-12340138.

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Abstract The inscription of “He Zun” 何尊 and the “Zicai” 梓材 in Shangshu 尚書, both of which record events during the early Western Zhou dynasty, are historical texts containing the earliest appearance of the term zhongguo 中國. The zhongguo in those texts was a concept which was extremely rich in meaning. It does not refer specifically to the Luoyang 洛陽 region, which was then considered the heart of the Chinese kingdom, but rather refers to the capital in a geographical sense as well as the state in a political sense. When zhongguo first appeared in writing, it did not refer to China and Chinese cu

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Shaughnessy, Edward L. "The “Current”Bamboo Annalsand the Date of the Zhou Conquest of Shang." Early China 11 (1985): 33–60. http://dx.doi.org/10.1017/s0362502800003965.

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Having demonstrated in a previous article entitled “On the Authenticity of theBamboo Annals” that the “Current”Bamboo Annalscan be a surprisingly reliable source for the history of early China and particularly for the Western Zhou period, in this article the author again examines a brief series of entries from this text, in this case dealing with the death of King Wen and the succession of King Wu. The analysis is divided into three sections, historical, philological, and chronological, all of which show that although this section of the “Current”Bamboo Annalshas been revised, apparently just

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26

Liu, Yiting, Yang Wang, Rowan Flad, and Xingshan Lei. "Animal sacrifice in burial: Materials from China during the Shang and Western Zhou period." Archaeological Research in Asia 22 (June 2020): 100179. http://dx.doi.org/10.1016/j.ara.2020.100179.

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27

Kuznetsova-Fetisova, Marina Е. "SECOND MILLENNIUM B.C. CHRONOLOGY AND THE ‘GREAT SETTLEMENT SHANG’ (14TH–11TH CENTURIES B.C.): INTRODUCTION." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 86–95. http://dx.doi.org/10.31696/2618-7302-2020-4-86-95.

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Second half of the II millennium B.C. can be considered as the time when the first writing system appeared in East Asia in the form of oracle bone inscriptions jiagu wen (甲骨文). For the first time those inscriptions sparked academic interest and received recognition at the end of 19th century, though their place of origin remained a mystery for some time. At the end of the 1920s Archaeological department of Institute of History and Philology Academia Sinica initiated archaeological excavations near modern city of Anyang, Henan province, PRC, because it was implied that the oracle bones with ins

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28

Wang, Tongxin. "History of Chinese Classical Gardens." International Journal of Education and Humanities 4, no. 3 (2022): 235–37. http://dx.doi.org/10.54097/ijeh.v4i3.1814.

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From the beginning of Shang Dynasty to the end of Qing Dynasty the development of Chinese classical landscape gardens went through five periods: the formation period of Shang, Zhou, Qin and Han Dynasties, the transition period of Wei, Jin, Southern and Northern Dynasties, the heyday of Tang Dynasty, the maturity period of Song, Yuan, Ming and Qing Dynasties, and the middle and end of Qing Dynasty. Five thousand years of glorious Chinese culture makes Chinese classical gardens different from Western gardens and Islamic gardens. The unique garden system and style give rise to the unique and prof

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29

Li, Wen, Wei Duan, and Qu Shi. "Song Dynasty Garden Art and its Inspiration on the Modern Urban Landscape." Applied Mechanics and Materials 744-746 (March 2015): 2206–11. http://dx.doi.org/10.4028/www.scientific.net/amm.744-746.2206.

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Chinese garden art originates from Shang and Zhou Dynasties,drives to maturity in Song Dynasty nurtured by the renovation and development of Wei, Jin, Sui, Tang, Northern and Southern Dynasties. Affected by the situation of valuing literary talent above martial arts, Song Dynasty garden art made a great progress in the aspect of thinking, architecture, plants, rockery and layout of waters, the interests and artistic of paintings and poems became the most notable characteristic of gardens built in Song dynasty. Its space principle and aesthetics taste are totally different from the western gard

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30

Park, Jaehee. "A study on “Bi Qi Zhi Zi (彼其之子)” in The Book of Odes (詩經)". Institute of Humanities at Soonchunhyang University 42, № 1 (2023): 5–37. http://dx.doi.org/10.35222/ihsu.2023.42.1.5.

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Interpretations of “彼其之子” in The Book of Odes(詩經) have varied throughout the ages. Among “彼其之子”, the interpretation of the character ‘Qi(其)’ is at the center of controversy. There are three main views on ‘Qi(其)’. The first is the view that sees ‘Qi(其)’ as an auxiliary word and understands ‘ZhiZi(之子)’ as ‘this person(此子)’. However, this interpretation has a problem in that ‘that(彼)’ and ‘this(此)’ collide in meaning. The second is the view that ‘Qi(其)’ is a paired syllable demonstrative pronoun associated with ‘Bi(彼)’. However, judging from the grammatical habits of The Book of Odes, this view i

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Kvapil, Ondřej. "Sacral and divine kingship in Seleucid Empire and Western Han." Graeco-Latina Brunensia, no. 2 (2023): 123–38. http://dx.doi.org/10.5817/glb2023-2-8.

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This article aims to compare sacral and divine aspects of rulership in ancient China during Western Han dynasty and in the ancient Seleucid empire, with a focus on the divine origin of rulers, rulers as the chief priests, rulers as gods, and divine legitimacy. The cultural evolution involving ideas about the sacral role of rulers and their divinity will be presented, from ancient Macedonia to Seleucid empire and from Shang and Zhou dynasties through the Warring States period and Qin dynasty to the state of Western Han. The article aims to explore the above-mentioned aspects of sacral kingship

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32

Khayutina, Maria. "THE BEGINNING OF CULTURAL MEMORY PRODUCTION IN CHINA AND THE MEMORY POLICY OF THE ZHOU ROYAL HOUSE DURING THE WESTERN ZHOU PERIOD." Early China 44 (September 2021): 19–108. http://dx.doi.org/10.1017/eac.2021.10.

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AbstractThis article explores how the memory of the conquest of Shang and the rise of the first Zhou kings was transmitted during the early centuries of the Zhou dynasty, specifically as it was reflected in inscriptions on excavated bronze vessels and bells from the Western Zhou period (ca. mid-eleventh to early eighth century b.c.e.). Approaching these inscribed objects and their texts from the perspective of the theories of social memory and cultural memory reveals that commemorating the foundational past of the dynasty became part of an intentional policy of the Zhou royal house as early as

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33

Lee, Jongmin. "The Transition from the Shang to the Zhou and the Truth of the Celestial Mandate: A Perspective on the Western Zhou Dynasty." Journal of Chinese Studies 98 (November 30, 2021): 173–97. http://dx.doi.org/10.35982/jcs.98.8.

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34

Wei, Sijie, and Xinyi Wang. "The Connotation of Red Auditing Spiritual Culture and its Contemporary Enlightenment." Frontiers in Humanities and Social Sciences 2, no. 10 (2022): 8–14. http://dx.doi.org/10.54691/fhss.v2i10.2371.

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China has a long history of auditing, which can be traced back to the Xia, Shang and Western Zhou Dynasties. Now, under the leadership of the Central Committee of the Communist Party of China, auditing has developed more rapidly. Under the influence of the revolutionary red culture of China, auditing has formed the red auditing spirit of hard work, seeking truth from facts, loyalty and integrity, justice and law, and keeping pace with the times. Under the leadership of the central government, generations of auditors have made efforts to explore, reveal the enlightenment of the red auditing spi

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35

Cheng, Wen Yin (Elaine), Robert B. J. Mason, and Chen Shen. "A new approach in petrographic analysis of Loessic ceramics: Late Shang and Western Zhou bronze casting moulds." Archaeological Research in Asia 35 (September 2023): 100449. http://dx.doi.org/10.1016/j.ara.2023.100449.

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36

Kostic, Natasa. "COSMOLOGICAL CONCEPT OF TIME IN “THE CHANGE OF ZHOU” (“THE BOOL OF CHANGE”)." Social informatics journal 3, no. 1 (2024): 55–64. http://dx.doi.org/10.58898/sij.v3i1.55-64.

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This paper represents one chapter from my PhD dissertation, written and successfully defended at Beijing Normal University in 2012. The whole content is translated from my doctoral dissertation that was originally written in Chinese language. According to the existing references, the earliest Chinese philosopher who mentioned in his essays the word “cosmos – yuzhou” was Shi Jiao (390-330 BC). He said: “four directions of Heaven and Earth are called ′yu′, time since ancient times till today is called ′zhou′”. In other words, yu represents space, while zhou symbolizes time, and that is why Chine

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Jia, Chao, and Jingting Zhang. "Affective Governance Through Ritual Praxis: A Comparative Study of Confucian Sacrificial Systems and Western Social Cohesion Theories." Religions 16, no. 7 (2025): 940. https://doi.org/10.3390/rel16070940.

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Sacrificial rituals provide a critical perspective for examining the fundamental characteristics and evolutionary trajectory of Chinese civilization. The Functionalist and Annales schools, through theoretical frameworks such as “natural necessity theory” and “social-centric theory”, have explored the origins of sacrificial practices and their role in social cohesion. When these schools investigate Chinese sacrificial rituals, they identify significant differences in the humanistic and ethical dimensions compared to in Western intellectual traditions, thereby revealing how these distinctions pr

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Liu, Na, Hong Qing Liang, Sebastian Wohlrab, and Robert Francke. "A Molecular Copper Catalyst for Electrochemical Conversion of CO₂ to C₂₊ Products." ECS Meeting Abstracts MA2023-02, no. 52 (2023): 2486. http://dx.doi.org/10.1149/ma2023-02522486mtgabs.

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Electrochemical carbon dioxide reduction (CO2RR) is a promising route to address the excessive emission of CO2 and the depletion of fossil fuels.[1] Metallic Cu and Cu-based materials have attracted increased attention, as Cu is the only metal that can reliably convert CO2 into hydrocarbons and oxygenates, such as ethanol, ethylene, and n-propanol.[2] To optimize CO2-to-C2+ conversion, considerable efforts were made to modify the catalyst composition and structure, adjusting the electrolyte, and optimizing the electrochemical setup.[3] In this context, molecular catalysts (i.e. transition meta

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Polcumpally, Arun Teja. "Book Review: How China sees India and the World." Jindal Journal of International Affairs 11, no. 1 (2023): 73–75. http://dx.doi.org/10.54945/jjia.v11i1.192.

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China is a state that has not been completely colonised by any western country. Its political culture is continuously influenced by its history of imperialism, which has carried the concept of a central authoritarian political structure undisturbed for centuries. Even in the modern era, unlike India, China openly acknowledges the existing social-political hierarchies. ‘The Zhou rewrote the history of their violent overthrow of the Shang and began the tradition of dynastic history-writing. This occurred with every dynastic change. There was always the fear of the power of the past to disc

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Tianyu, Feng. "Society of Imperial Power: Reinterpreting China’s “Feudal Society”." Journal of Chinese Humanities 1, no. 1 (2014): 25–50. http://dx.doi.org/10.1163/23521341-01010003.

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Abstract To call the period from Qin Dynasty to Qing Dynasty a “feudal society” is a misrepresentation of China’s historical reality. The fengjian system only occupied a secondary position in Chinese society from the time of Qin. It was the system of prefectures and counties (junxianzhi) that served as the cornerstone of the centralized power structure. This system, together with the institution of selecting officials through the imperial examination, constituted the centralized bureaucracy that intentionally crippled the hereditary tradition and the localized aristocratic powers, and hence bo

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Liu, Guizhen, Liuying Cao, and Xiang Yuan. "The Exploration of the Origin of “Moral Governance” Ideology‎." Scientific and Social Research 6, no. 12 (2024): 377–85. https://doi.org/10.26689/ssr.v6i12.9220.

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This study explores the origins and evolution of the Confucian concept of “moral governance”, a central tenet of Confucian political thought emphasizing that effective leadership and societal harmony stem from the moral integrity of rulers. Rooted in ancient Chinese philosophy, “moral governance” is defined as governing through the moral influence of leaders, inspiring ethical behavior among the populace. Historical sources, such as Shangshu and The Records of History, highlight the role of virtuous monarchs like Emperors Yao, Shun, and Yu in establishing moral governance as a cornerstone of n

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Wang, Xueyin, and Xiaolei Tian. "Teaching with filial piety: a study of the filial piety thought of confucianism." Trans/Form/Ação 46, no. 4 (2023): 287–302. http://dx.doi.org/10.1590/0101-3173.2023.v46n4.p287.

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Abstract: Filial piety is a fundamental moral value in Chinese culture and has played a significant role in Chinese history. Its origins can be traced back to the pre-Qin period, where it developed during the Xia and Shang dynasties, and flourished in the Western Zhou Dynasty. Confucius, the renowned philosopher and educator, first introduced the concept of filial piety in Confucianism. He combined it with the idea of “Ren” and specified the essential elements of filial piety. Mencius, one of Confucius’ most prominent disciples, continued to develop the concept of filial piety by integrating i

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Nesterov, S. P. "The Beginning of Iron Metallurgy in East Asia." Archaeology, Ethnology & Anthropology of Eurasia 50, no. 3 (2022): 49–59. http://dx.doi.org/10.17746/1563-0110.2022.50.3.049-059.

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This study focuses on the beginning of the Early Iron Age in the Far East. A revision of the published data indicates a lack of synchrony in the appearance of bronze artifacts in cultures of the Amur region and Primorye in the late 2nd to early 1st millennia BC. Iron and cast iron were widely distributed in the Urilsky and Yankovsky cultures. However, no such artifacts are known in contemporaneous cultures such as the Evoron, Siniy Gai, and Lidovka, which are attributed to the Bronze Age, whereas the earliest iron and cast iron artifacts of the Urilsky culture come from the western parts of th

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LIU, Yutong. "On the Supremacy of Confucianism and the Periodization of Confucian Classics Learning in the Han Dynasty." Asian Studies 12, no. 1 (2024): 87–112. http://dx.doi.org/10.4312/as.2024.12.1.87-112.

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Wang Baoxuan’s 王葆玹 argument that Emperor Wu of the Han dynasty respected the Five Confucian Classics and tolerated non-Confucian schools because the “supremacy of Confucianism” (獨尊儒術) was not implemented until the reign of Emperor Cheng can be disputed. Additionally, Wang’s premise that masters learning (子學) in the Warring States period was the source of classics learning (經學) in the Western Han dynasty, and the extinction of masters learning during the supremacy of Confucianism led to the decline of classics learning, can also be debated. This paper proposes that with regard to the supremacy

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Miller, Allison R. "Painting Bronze in Early China." Archives of Asian Art 72, no. 1 (2022): 1–53. http://dx.doi.org/10.1215/00666637-9577685.

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Abstract Scholars of Greek and Roman art have long recognized that many sculptures that today appear unpainted were originally covered in bright, polychrome paint. In contrast, the hallowed works of China's classical antiquity, the bronzes, are generally believed to have been monochrome works. In recent years, however, many varieties of bronzes have been unearthed with polychrome ornamentation including sacrificial vessels, figural sculptures, mirrors, lamps, weapons, and personal ornaments. This article summarizes and interprets the current evidence for painting on early Chinese bronze artifa

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Kosec, Maja Maria. "Humanization of Chinese Religion." Asian Studies 11, no. 3 (2023): 203–27. http://dx.doi.org/10.4312/as.2023.11.3.203-227.

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This article aims to compare two interpretations of the emergence of new religious and moral concepts and beliefs in the period between the Shang (1600‒1046 BC) and the Western Zhou (1046‒771 BC) dynasties. It critically compares the theories of Xu Fuguan (1903‒1982) and Li Zehou (1930‒2021) on the process of humanization of Chinese religion. By emphasizing religious concepts such as Heaven, the Mandate of Heaven, the Way of Heaven on the one hand, and moral concepts such as virtue, reverence, and rituality on the other, the author illuminates the differences in each author’s interpretation of

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Wu, Jun, Wenzhe Luo, Jiaru Chen, Rungtai Lin, and Yanru Lyu. "Design Ritual into Modern Product: A Case Study of Chinese Bronze Ware." Sustainability 15, no. 17 (2023): 12747. http://dx.doi.org/10.3390/su151712747.

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Bronze wares make up some of the most important bronze artifacts in ancient China’s Xia, Shang and Western Zhou dynasties. They carry rich historical, cultural and artistic information. In order to enable modern people to reflect on the ancient through products, an important research topic that must be considered is how to carry out innovative designs with bronze ware and how to add value to the development of cultural creative industries so as to promote sustainable cultural development. This study puts forward a research framework for the innovative design of bronze ware. Based on analysis o

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Cheng, Wen Yin. "Two firings of the bronze vessel casting moulds: Distinction between firing and casting of the Late Shang and Western Zhou silt moulds." Archaeological Research in Asia 41 (March 2025): 100587. https://doi.org/10.1016/j.ara.2024.100587.

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Bohara, Bhuban Bahadur, and Narendra Raj Paneru. "Exploring Axiological Beliefs in Taoism for Second Language Acquisition." Spandan 14, no. 1 (2024): 1–8. https://doi.org/10.3126/spandan.v14i1.74857.

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Taoism, a major tradition from ancient Chinese thought, centers around the concept of "Tao" or "the Way," emphasizing harmony with nature and balance in life. Originating during the Zhou dynasty, Taoism is shaped by seminal texts such as the Tao Te Ching and Zhuangzi. While Western discourse often distinguishes Taoist philosophy (Daojia) and religion (Daojiao), this division contrasts with the holistic worldview of Taoists. Taoist axiology highlights values like balance through Yin-Yang dualism, ethical responsibility towards nature, non-attachment, and skepticism of manmade rules even in Engl

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Choi, Nam Gyu. "The Interpretation of “从夲” in Shuowen Jiezi and “从𠦪” in Western Zhou bronze inscriptions". Society for Chinese Humanities in Korea 86 (30 квітня 2024): 15–36. http://dx.doi.org/10.35955/jch.2024.04.86.15.

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Some people identify the character “夲” in clerical form as “𠦍”。 In Shuowen Jiezi (Explaining Graphs and Analyzing Characters), all characters belonging to “夲” are derived from the character “夲”, like “𠦪”、“曓”、“𡴞”、“奏”and“皋”。They are all components separated from the seal script forms of characters。But we believe that the character “夲” has nothing to do with the above。In Shuowen Jiezi, the pronunciation of the character “夲” is given as “滔”, which seems to inherit the “”, “” belonging to the character “𠦪”, borrowing the pronunciation of “禱”。We believe that the character “夲” may be related to the c

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