Academic literature on the topic 'Shi ji zhuan (Zhu, Xi)'

<p>本文討論楊伯峻《春秋左傳注》釋《左傳》魯隱公至魯僖公時期六則有待商榷字詞，計有「季年」、「征伐以討其不然」、「不以阻隘」、「薄而觀之」、「獻狀」、「鄉役之三月」。一、「季年」專指某位國君在位最末年，非泛指最後一段時間。二、「征伐以討其不然」之「不然」有「不如此」義，「征伐以討其不然」指可征伐不遵「會」、「朝」之「禮」之諸侯。三、「不以阻隘」之「阻」、「隘」於傳文相對舉，故仍應從《春秋左傳集解》釋為同義詞。四、「薄而觀之」之「薄」仍應釋為「迫」，表現曹共公欲詳觀重耳駢脅而無禮之狀。五、「獻狀」之「獻」當讀為《說文解字》之「𤅊」，即典籍所見「讞」，有議罪、辨別是非之意。「獻狀」乃如《國語．晉語四》「誅觀狀」，謂議曹共公觀駢脅之罪。六、「鄉役之三月」之「三月」，依《左傳》「某公之某年」、「謚號之某年」句法與僖公二十八年《春秋經》、《左傳》記載，「三月」當為序數，釋為魯僖公二十八年（632 B.C.）三月。</p> <p>&nbsp;</p><p>This article discusses six phrases on Y&aacute;ng B&oacute;-j&ugrave;n’s &quot;Chun Qiu Zuo Zhuan Zhu&quot; which based on the period of Lǔ Yǐn Gōng to Lǔ Xī Gōng in Zuo Zhuan. They are &quot;j&igrave; ni&aacute;n&quot;, &quot;zhēng f&aacute; yǐ tǎo q&iacute; b&ugrave; r&aacute;n&quot;, &quot;b&ugrave; yǐ zǔ &agrave;i&quot;, &quot;b&aacute;o &eacute;r guān zhī&quot;, &quot;xi&agrave;n(獻) zhu&agrave;ng&quot; and &quot;xiāng y&igrave; zhī sān yu&egrave;&quot; 1. The meaning of the phrase &quot;j&igrave; ni&aacute;n&quot; is the last year of a certain monarch’s reign only, not the last period of his reign. 2. The phrase &quot;b&ugrave; r&aacute;n&quot; has the meaning of disobeying the agreement; therefore, the sentence &quot;zhēng f&aacute; yǐ tǎo q&iacute; b&ugrave; r&aacute;n&quot; means to go on a&nbsp;punitive expedition to those vassals who disobeyed the rules of &quot;hu&igrave;&quot; and &quot;ch&aacute;o&quot;. 3. Although the words &quot;zǔ&quot; and &quot;&agrave;i&quot; in the phrase &quot;b&ugrave; yǐ zǔ &agrave;i&quot; are contrastive meanings in &quot;Zhuan&quot;; however, from &quot;Ji Jie&quot;, they should be still interpreted as synonyms. 4. The word &quot;b&aacute;o&quot; should be interpreted as &quot;p&ograve;&quot; in the phrase &quot;b&aacute;o &eacute;r guān zhī&quot;. The whole meaning of this phrase is C&aacute;o G&ograve;ng Gōng heard that Zh&ograve;ng Er’s ribs were connected together, and wanted to take a look at him while he was taking a bath. That was so rude. 5. According to &quot;Shuō W&eacute;n Jiě Z&igrave;&quot;, the word &quot;xi&agrave;n(獻)&quot; should read as &quot;y&agrave;n(𤅊)&quot; in the phrase &quot;xi&agrave;n(獻) zhu&agrave;ng&quot;. The words &quot;y&agrave;n(𤅊)&quot; and &quot;y&agrave;n(讞)&quot; are the same in ancient books and records. It means to judge the cases and distinguish right from wrong. For example, C&aacute;o G&ograve;ng Gōng wanted to take a look at Zh&ograve;ng’ Er’s ribs and that was a case so-called &quot;Zhū guān zhu&agrave;ng&quot; in Gu&oacute; Yǔ. 6. The grammar of the phrase &quot;sān yu&egrave;&quot; in the sentence &quot;xiāng y&igrave; zhī sān yu&egrave;&quot; is quite similar to the sentences &quot;mǒu gōng zhī mǒu ni&aacute;n&quot; and &quot;sh&igrave; h&agrave;o zhī mǒu ni&aacute;n&quot; in Zhun. According to &quot;Jīng&quot; and &quot;Zhu&aacute;n&quot;, &quot;sān yu&egrave;&quot; should be an ordinal number ,and it means the March in 632 B. C.</p> <p>&nbsp;</p>

The 17th book of Lüshi chunqiu 呂氏春秋, compiled by Lü Buwei 呂不韋 inthe 3rd c. B.C., comprises two lists of officials who are credited with initiatingcertain cultural phenomena. In this study, I explore the available informationon these 26 individuals (Da Nao 大橈, Qian Ru 黔如, Rong Cheng 容成, XiHe 羲和, Shang Yi 尚儀, Hou Yi 后益, Hu Cao 胡曹, Yi Yi 夷羿, Zhu Rong祝融, Yi Di 儀狄, Gao Yuan 高元, Yu Xu 虞姁, Bo Yi 伯益, Chi Ji 赤冀, ChengYa 乘雅, Han Ai 寒哀, Wang Hai 王亥, Shi Huang 史皇, Wu Peng 巫彭, WuXian巫咸, Xi Zhong 奚仲, Cang Jie 蒼頡, Houji 后稷, Gao Yao 皋陶, Kunwu昆吾, Gun 鯀), and propose a new interpretation of their presence in this earlysource.

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 本文對《杜陵詩律五十一格》（存錄於朝鮮本《木天禁語》，1555年刊。簡稱《五十一格》）進行考察結論如下。第一，該書爲詩格著作，但在選詩上具有七律專門、整首采錄、重視夔州詩等特點，同時從拗體、起承轉结等方面論詩，由此判斷該書非唐五代之作。第二，根據起承轉結内容的存在，對起承轉合起源于元代楊仲弘或宋代經義的學說發出質疑，提出元代的起承轉合論來源於以《五十一格》、“三氏杜詩注”爲代表的杜詩研究。三，根據范德機的律詩篇法十三格，以及爲范氏言明的十三格與《詩苑類格》的承繼關係提出：《五十一格》中從全詩角度分析句聯關係的論詩手法，可能在李淑《詩苑類格》（1039年）中已經存在，《五十一格》的成書可能在該書前後。第四，根據詩序的特殊排列，尤其是連章組詩的分離現象推測：本書没有受到王洙杜詩集的影響，從而否定了所有杜詩研究都以王洙本爲資料來源的傳統學說。第五，根據《五十一格》中前後注並存以及繼承篇“三氏杜詩注”的存在推測：此書在相當長的時期内受到了廣泛重視和研究。第六，通過與趙次公杜注比較得出：《五十一格》可能產生於經典式注釋方法運用於杜詩研究之前，其成書可能早於趙次公注及王洙注。 The results of my investigation conducted on the work entitled Du Ling’s Prosody: 51 Patterns (Du Ling shi lü wu shi yi ge) (as recorded in the Korean edition, Secrets of the Tang Imperial College〈Mutian jinyu〉, published in 1555, or called the 51 Patterns in short) are as follows. First, the book in question is an analysis in the forms and meter of regulated verse (shi). However, because of the following characteristics, this paper determines that it is not a work of the late Tang or early 5 Dynasties periods: in its choice of poems, the 51 Patterns focuses exclusively on qilü; it records poems in their entirety; it displays a preference for Du Fu’s Kuizhou period verse; and at the same time it discusses regulated verse in terms of such aspects as aoti, or non-conforming verse, and the qi cheng zhuan jie (introduction/ elucidation/ reversal/ conclusion) method of analysis. Second, judging from the presence of the qi cheng zhuan jie method, this paper questions the assumption that this method of analysis originated with Yang Zhonghong in the Yuan Dynasty, or with the Song Dynasty imperial examination system, and suggests that the origins of the qi cheng zhuan jie method lie in the early works of Du Fu poetry studies, the 51 Patterns and Three Du Fu Commentators” (San shi Du shi zhu) for example. Third, on the basis of the 13 patterns of regulated verse composition given by the Yuan poet Fan Deji (Fan Guo, 1272-1339) , which the poet himself explicitly states to be derived from Li Shu’s Typology of Poetry (Shi yuan lei ge, 1039) , this paper suggests that the critical method of analyzing the relationships between the lines of a poem from the standpoint of its entirety, may have already existed in Typology of Poetry; therefore the 51 Patterns was possibly completed around the same time as the Typology. Fourth, on the basis of the peculiar ordering of the poems in the 51 Patterns, especially in its separation of some pieces which belong to a series of poems under the same title in later collections, this paper speculates that the work was not influenced by Wang Zhu’s Collected Poems of Du Fu ( Wang Zhu Du shi ji, 1039; published in 1059) , and thus it contradicts the traditional theory that all Du Fu Poetry studies take the Wang Zhu collection as their source material. Fifth, on the basis of the coexistence of both original and later commentaries in this work, as well as the existence of the subsequent piece, “Three Du Fu Commentators”, which carries on the work of the 51 Patterns, this paper speculates that the 51 Patterns enjoyed a relatively long period of extensive serious consideration and study. Finally, through a comparison with Zhao Cigong’ s Du Fu commentaries, this paper concludes that the 51 Patterns may have been produced before the standard classical method of annotation was applied to Du Fu poetry studies.

Th. doct.--histoire--Taibei--National Taiwan University = Guo li Tai Wan da xue, 2001.
Mention parallèle de titre ou de responsabilité : Instruction in virtue and its practice by Chu Hsi and his disciples. Bibliogr. p. 441-458.

The Sixteen Kingdoms was a period of political disintegration in medieval China. Foreign rulers of Wu Hu (“Five Barbarian Tribes”) captured the northern China during the 3rd – 5th centuries and established independent states through continuous military actions. This thesis aims at studying the relationship between the emperors and Buddhist monks in the Northwest empires in the Sixteen Kingdoms Period, including the Former Liang (320-376), the Western Qin (385-400; 409-431), the Later Liang (386-403), the Northern Liang (397-439) and the Xia (407-431), by developing a theoretical model called “Hourglass Model”. The model provides a holistic framework for investigating not only the emperors’ changing attitudes towards Buddhism but also the dissemination of the Dharma by monks. In addition, the concept of “data visualization” is implemented to re-interpret various historical sources. The complex interaction among imperial clans and Buddhist practitioners is further analyzed with computer-aided historical research methods. This thesis hopes to reveal the inspiring nature of the political religion in China’s early medieval age and expand the scope of Chinese Studies by rethinking about foreign rulers and Buddhist monks’ roles in reshaping and vitalizing the Chinese civilization. Moreover, this study develops alternative approaches to the research on the history of Chinese Buddhism, and attempts to shed new lights on theories and research methodology.
published_or_final_version
Chinese
Master
Master of Philosophy

碩士
國立臺北大學
古典文獻學研究所
96
The thesis is based on the masterpiece in the studies of "Shijing"─ "Zhushishijigaohuang," written by Dazai Shundai, a scholar in the school of "Guwenci" in Japan of Edo Period. The destination is to analyze how Dazai Shundai commented《Shijizhuan》,the authority of the official intelligence, revised and corrected by Zhu Xi and how he managed to build up the ideal of classic interpretation in the light of restoring the ancient admonition in the Tan and Tang era. At the beginning, the thesis describes briefly the background of how the studies of "Zhuzi" spread in Japan and the reason why the school of "Guwenci" rose and developed. Later the thesis introduces something about Dazai Shundai, including his life story and his work. And then we reach a conclusion about the critical comments focused on "Zhushishijigaohuang." Throughout Dazai Shundai's book, the content can be divided into four parts as follow: 1. Criticize some disagreements on Zhuzi 's interpretation of "Shijing." 2. Criticize Zhuzi 's scholiastic errors of "Shijing." 3. Criticize that Zhuzi doesn’t understand the principle of rhythms in "Shijing." 4. Criticize that Zhuzi interpreted "Shijing" via the thought of "Song Confucians." Actually, the book contens the categories of thought, scholium, rhythm, and so on. However, the contents about "Shijing" in Dazai Shundai's book are quite brief. As a result, it must take much endeavour to look up original text if scholars nowadays want to research it. So the thesis attempts to sort, rearrange, and restore clauses of the original text in Dazai Shundai's book, integrating original text of "Shijing," interpretation of "Shijizhuan," and reviews of "Zhushishijigaohuang" into a unit. All three parts appear simultaneously so that readers can understand clearly and fully at a glance.