Academic literature on the topic 'Tang Taizong'

Conflict between religion and state politics is a persistent phenomenon in human history. Hence it is not surprising that the propagation of Christianity often faces the challenge of “political theology”. When the Church of the East monk Aluoben reached China in 635 during the reign of Emperor Tang Taizong, he received the favorable invitation of the emperor to translate Christian sacred texts for the collections of Tang Imperial Library. This marks the beginning of Jingjiao (景教) mission in China. In historiographical sense, China has always been a political domineering society where the role of religion is subservient and secondary. A school of scholarship in Jingjiao studies holds that the fall of Jingjiao in China is the obvious result of its over-involvement in local politics. The flaw of such an assumption is the overlooking of the fact that in the Tang context, it is impossible for any religious establishments to avoid getting in touch with the Tang government. In the light of this notion, this article attempts to approach this issue from the perspective of “political theology” and argues that instead of over-involvement, it is rather the clashing of “ideologies” between the Jingjiao establishment and the ever-changing Tang court’s policies towards foreigners and religious bodies that caused the downfall of Jingjiao Christianity in China. This article will posit its argument based on the analysis of the Chinese Jingjiao canonical texts, especially the Xian Stele, and takes this as a point of departure to observe the political dynamics between Jingjiao and Tang court. The finding of this paper does show that the intellectual history of Chinese Christianity is in a sense a comprehensive history of “political theology”.

碩士
華梵大學
東方人文思想研究所
95
Tang Tai-zong is the enlightened and respected monarch who is second to none in Chinese history. Although the event of ”Xyuan-Wu”Gate made Tang Tai-zong to be as much praised as blamed, there was still no any effect on the contribution of the peaceful times; the reason of success of “Zhen-Guan” is in light of " Accept Dissuasion " and "Serve Wise", which is rarely to seen an emperor accepts different dissuasion with open mindedness. Every emperor did his best to impart the country’s experience to the prince, the inheritor. The convention of the Chinese parental preceptors hands down for a very long time. Basically, "Manicure Virtuous" is the main thought; the only way to times of peace and prosperity is the emperor pays attention to the morality, personal integrity, and self-discipline. Tang Tai-zong thinks highly of the prince Cheng-Qian’s education very much. At the year 17(643A.D) of Zhen-Guan, Cheng- Qian’s insurgence led Tang Tai-zong to ponder the heritor and also made him to change the educational approach to the prince. The change is the approach of teaching which is from the teacher’s assistance to teach by personal instruction. In order to keep the Imperial's stability, Jin-Wang Li-Zhi is regarded as a heritor, but Tang Tai-zong does not trust Li-Zhi’s ability, therefore, Tang Tai-zong personally writes《Di--Fan》to admonish him. This book is divided into 12 parts, according to personal experiences and taking history as the consultation, Tang Tai-zong hopes Li-Zhi to guard it and the book has a great influence on the future generations profoundly. The Ming and Cing’s emperors take it as a learning object, to praise and encourage Imperial's sons and heritors. After the《Di--Fan》, Kang-Xi’s《Ting-Xuen instruction proverb》creates a masterpiece of the Chinese king's parental precepts, which baptizes another peaceful times, and because of it, Kang-Xi is juxtaposed with Tai-zong as enlightened monarchs in history. The《Di--Fan》is the first emperor's parental precepts specialized work of my country, which combines predecessors’ parental precepts essence, matches the self to cure the country, and instructs Li- Zhi not to follow example of its mistake to repeat the same mistake. It is the educational model for the prince, the work and Wu- Jing’s 《Zhen-Guan-Zheng-Iao》 This thesis describes the motivation, purpose and method of researching the《Di--Fan》. Chapter 2 takes Tang Dynasty as the boundary to trace the development that carries on the king's parental precepts in the past, for the convenience of understanding the orientation and the specialty of the value of Tang Taizong in《Di--Fan》. Then Chapter 3 describes the background of《Di--Fan》 and Tang Tai-zong’s extraction, achievement, ceremonial regime,and mention his throne to accept the prince education. Then Chapter 4 clarifies the main part of cogitation of《Di--Fan》, discussing the specialty of its book and the cogitation meaning of virtue. Chapter 5 comments the value of《Di--Fan》, the conclusion describes the emperor’s parental precepts of position, explains the influence of this book, describes the history position of this book and inspires the modern, and provides the feedback of the researcher.

碩士
銘傳大學
應用中國文學系碩士在職專班
100
Taizong-Tang﹐Li-Shimin﹐is the male offspring in the history of our country wise emperor. His personal qualities and pattern can be regarded as the emperor in the model. Perhaps only so-ever a wise emperor. His life personally troops in war﹐defeat all the enemies﹐and finally unified the ancient China. In his 23-year rule of the Tang Dynasty﹐ruling through Zhenguan monarch of the efforts to create the great achievements of the Tang Dynasty. Eventually become the classic of a generation of management governance— Zhenguan﹐and promote the conquest of neighboring countries. At that time China﹐is the China''s most powerful dynasties. The scope of this thesis﹐shall be divided into four parts. Intention in study indicators emperor— Taizong-Tang﹐his pioneering empire and becomes the future generations model— Cultural Politics & Martial arts﹐to share the Taizong governance blueprint for future generations of rulers standard. Hereby to the author knowledge﹐described as follows: The first part﹐since （Sui） Kai Huang of 18 years (AD 598) ﹐when Li Shimin was born in the Wugong (today Shaanxi Wugong County)﹐to （Sui） Dae of 11 years (AD 615) Sui Dynasty towards the old age. During this period﹐description in Li Shimin﹐a prestigious family life﹐his policy strategy on horseback with a bow boy﹐then subsequently debut the stage of historical circumstances. The second part﹐I will take Zhenguan in the Taizong rule down﹐as the center of discourse. The fruitful results of the content﹐is hailed as the "seven characteristics " : First﹐ Procedure for the establishment of a political system to prevent a human decision-making﹐and remedy Emperor lack of capacity .Secondly﹐improving the system of examination selected personnel that want to be able to pick all those who can afford﹐achieving the goal—with world governance . Thirdly﹐the introduction of Confucian governed the country﹐virtue education’ probation to gradually teach the people﹐advocacied and rewarded academic study of Confucianism. Fourth﹐to urge into telling the truth to the emperor﹐in order to remember the lessons of Sui Dynasty has failed﹐Taizong focused on taking the demise of Sui Dynasty to augment monarch heard ﹐and so that people dared to speak the truth to the emperor. Fifth﹐to improve the Tang Dynasty﹐legal punishment governance in generous prudent to use of torture & to use education-based﹐the penalty is secondary.Taizong wants fairness and justice﹐therefore enforces the law impartially. Sixth﹐the prosperity of the people''s livelihood﹐ focuses on allowing people to rest no more war﹐and develops of agricultural production. VII﹐implementation of the policy of ethnic harmony.Taizong efforts in China and the neighbor is a person.The last neighbors are willing to obey the Tang Dynasty.Above suit is generally. To Zhenguan this dynasty﹐ emperor and courtiers confidant﹐just like fish and water﹐both two have harmonious friendships.But it is difficult to encounter. The early prosperity of the Tang Dynasty﹐and this is why the cause of. In addition﹐the Zhenguan court prosperous reflected Taizong ruling characteristics﹐as well as his thoughtful humanity﹑emotions and has also been made in conjunction discussion. The third part﹐as discussed for the revival of Confucian Emperor academic﹐and cultural undertakings of the political. Cultural education through of Taizong grand construction﹐the establishment of the ritual and the production of a Tang Dynasty music﹑the revitalization of the cultural and educational reform﹐as well as with history draw on a series of political activities﹐to reflect the Zhenguan Dynasty Confucian governance thinking and management politics. Part IV﹐while Zhenguan Dynasty years﹐the policy of Taizong on a national strategy﹐as well as martial arts-ciency as a discourse. Author attempts to in accordance with the pacification neighbors of the order﹐selecting some of the important objects﹐to combine with the view of The Art of War﹐ and gradually discussed. Further through of "the Zhenguan political points"﹑two "Tang histry book" and Emperor Taizong and courtiers dialogue﹐as evidence. For the vertical model of the Emperor﹐a political phenomenon as a wise emperors﹐and even the history of totem﹐by virtue of﹐roughly cultural politics & martial arts of Emperor Taizong- Tang. However﹐past and present no one speak to him par. Today﹐take the Emperor''s cultural and educational governance and the martial arts of statecraft﹐as an object of study﹐there is more and more trend. But we are often accustomed to the cited deeds appearance﹐out of focus to tell his unimportant place﹐and so lost his focus on the fundamental importance of moral principles. Promote the cultural politics & martial arts of Emperor Taizong- Tang core values﹐not able to get the appropriate highlight praise. So I will be Taizong of its research for the theory﹐and hope to complete this missing. To analyze very fine and very organized﹐I used to carry out the essence of the righteous cause of Taizong "the strategy cultural politics & martial arts ". I would like to receive the "see the tree to see more the forest" effects. Keywords: Emperor Taizong- Tang﹐Cultural Politics﹐ Martial Arts.

The Introduction begins with a study on the role of the legal system as a knife hilt in the communist China. It then traces the historical root of the role of law as a tool in imperial China during which even enlightened rulers such as Tang Taizong would sometimes violate law because the compliance of law largely depended on rulers’ self legal consciousness and not the enforcement.