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Journal articles on the topic 'Zhu, Ming, Sculpture, Chinese'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Yonglin, Jiang. "In the Name of “Taizu”: The Construction of Zhu Yuanzhang's Legal Philosophy and Chinese Cultural Identity in the Veritable Records of Taizu." T'oung Pao 96, no. 4 (2010): 408–70. http://dx.doi.org/10.1163/156853211x553357.

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AbstractThis essay examines how Zhu Yuanzhang's legal philosophy was perceived and interpreted in the early Ming official history of the Ming founder, the Taizu shilu (Veritable records of Taizu), and in some relevant historical works of later times. By looking at the viewpoints expressed on Zhu's words and deeds, the essay demonstrates that his legal philosophy was carefully constructed in the official history, and that this work of historical construction represented an official effort to redefine Chinese cultural identity. Cet article s'intéresse à la façon dont la philosophie juridique de

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2

Basham, Sarah. "The Reader’s Body in Seventeenth-Century Chinese Statecraft Texts." Nuncius 35, no. 3 (2020): 561–605. http://dx.doi.org/10.1163/18253911-03503006.

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Abstract Seventeenth-century Chinese compendia depicting martial arts and ritual dance belonged to the disciplines of “statecraft” and “concrete studies” popular among literati supporting the Ming-dynasty (1368–1644) government. This article explores moving bodies in two such texts held by the East Asian Library of Princeton University Library, Mao Yuanyi’s 茅元儀 (1594–1640) Treatise on Military Preparedness (Wu bei zhi 武備志, 1621) and Zhu Zaiyu’s 朱載堉 (1536–1611) Complete Work on Music (Yuelü quanshu 樂律全書, between 1596–1620). Drawing on historians of reading practices, this article argues that th

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3

Ng, Vivien W. "Ideology and Sexuality: Rape Laws in Qing China." Journal of Asian Studies 46, no. 1 (1987): 57–70. http://dx.doi.org/10.2307/2056666.

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It is generally accepted that Qing China (1644–1912) was a straitlaced, sexually repressed society. Robert H. van Gulik, for example, ended his study of sexual life in China with the fall of the Ming dynasty, in part because he believed that Chinese attitudes toward sexuality became much more repressive after the Ming, and the generalizations he made in his book were not appropriate for the Qing (1961:333–36). This dramatic change in attitude has been attributed to the resurgence of Cheng- Zhu Neo-Confucianism, with its strict view of sexual relations in general, and female sexuality in partic

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4

Doan, Giang Le. "Vo Truong Toan, a Vietnamese scholar of Yang Ming studies." Science and Technology Development Journal 16, no. 3 (2013): 132–39. http://dx.doi.org/10.32508/stdj.v16i3.1653.

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The theory of “Understanding words, nourishing spirit” was first suggested by the Chinese scholar Mencius (孟子) and then, was explained differently by various later Confucian scholars. Annotations given by Zhu Xi (朱熹) and Wang Yang Ming (王陽明) exerted the largest and strongest influence on later generations of Confucianist followers in East Asian countries. In Vietnam, the Confucian scholar Vo Truong Toan dug deeper into that theory and transferred it to his students in Gia Dinh. The paper sets the first step into studying the theory of “Understanding words, nourishing spirit”, Yang Ming Studi

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5

Tao, Jing-Shen, and Edward L. Farmer. "Zhu Yuanzhang and Early Ming Legislation: The Reordering of Chinese Society following the Era of Mongol Rule." American Historical Review 102, no. 5 (1997): 1543. http://dx.doi.org/10.2307/2171191.

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6

Liang, Yaoshen. "From Text to Field: Study on the Intercultural Communication of Music in Collection of Chinese Works and Translations by Matteo Ricci from the Perspective of Maritime Silk Road." Review of Educational Theory 3, no. 2 (2020): 37. http://dx.doi.org/10.30564/ret.v3i2.1790.

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In this paper, with Collection of Chinese Works by Matteo Ricci written by Zhu Weizheng and A summary Interpretation of Chinese literature of Matteo Ricci in Ming and Qing Dynasties written by Tang Kaijian as major research texts and historical basis, as well as intercultural communication as the major research method, the aesthetic adaptation of native music of traditional Chinese music, etiquette, sacrifice and religious customs under the description of Matteo Ricci is discussed and interpreted from the perspective of the spread of musical culture of the Maritime Silk Road, four stages of fi

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Niu Lin Jie and Wang, Baoxia. "Chinese Ming Dynasty’s Envoys to Korea and its communication with Korean Intellectuals - Focusing on Gong Yongqing and Zhu Zhifan -." DONG-BANG KOREAN CHINESE LIEARATURE ll, no. 52 (2012): 7–24. http://dx.doi.org/10.17293/dbkcls.2012..52.7.

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8

Rudenko, Nikolai. "“Evaluating the Four Books” (四書評)". Ming Qing Yanjiu 20, № 1 (2016): 21–54. http://dx.doi.org/10.1163/24684791-12340002.

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The article is devoted to the problem of authorship of Evaluating the Four Books (Sishu ping 四書評), presenting a review of academic discussion that took place in Chinese historiography in 20th century and providing some new ideas as the continuation of this discussion in order to solve the problem. Evaluating the Four Books is often considered to be the work of Li Zhi (李贄, 1527–1602), who is famous for his original ideas and critical attitude toward neo-confucianism in the interpretation of Zhu Xi and the Cheng brothers. Li Zhi died in jail, where he was put in accordance to the order of empero

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9

Dardess, John W. "Zhu Yuanzhang and Early Ming Legislation: The Reordering of Chinese Society Following the Era of Mongol Rule (review)." China Review International 4, no. 2 (1997): 386–88. http://dx.doi.org/10.1353/cri.1997.0005.

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10

Duffy, Owen. "Ai Weiwei’s furniture-sculpture: Radical ambiguity and the function of critique." Journal of Contemporary Chinese Art 5, no. 1 (2018): 77–91. http://dx.doi.org/10.1386/jcca.5.1.77_1.

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This article will examine the evolving function of critique in the work of artist, activist and dissident Ai Weiwei since the mid-1990s. It will do so by first considering Ai’s manipulated and transformed furniture in relation to the inundation of Ming and Qing Dynasty antiques on the market during the 1980s and 1990s to demonstrate how his art uses ambiguity to critique western market expectations. Throughout his artistic career from 1996 to the present, Ai has repurposed antique furniture, doors and temple beams as sculptures and installations. If this under-researched yet important group of

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11

Qiu, Jane. "Stem-cell research and regenerative medicine in China." National Science Review 3, no. 2 (2016): 257–61. http://dx.doi.org/10.1093/nsr/nww032.

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Abstract For stem-cell researchers around the world, 2015 was a roller-coaster year. In April, Junjiu Huang, a biologist at the Sun Yat-sen University in Guangzhou, published the first paper on gene editing in human embryos with CRISPR-cas9. This sparked a global controversy—with many Western media using this as an example of China's lack of ethical standards. Subsequent discussions, which culminated in the summit in Washington, DC, last December, have eased the anxieties to some extent over this study and similar studies have now been proposed or approved in the UK and Sweden. Surprisingly, a

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12

Zhu, Chen, and Xin-Yuan Liu. "Cluster Preface: Radicals – by Young Chinese Organic Chemists." Synlett 32, no. 04 (2021): 354–55. http://dx.doi.org/10.1055/s-0040-1706715.

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(left) received his B.S. degree from Xiamen University in 2003 under the supervision of Prof. Pei-Qiang Huang, and his Ph.D. degree from the Shanghai Institute of Organic Chemistry in 2008 under the supervision of Prof. Guo-Qiang Lin. After postdoctoral research at Gakushuin University, Japan with Prof. Takahiko Akiyama, he moved to the University of Texas Southwestern Medical Center, working as a postdoctoral fellow with Prof. John R. Falck and Prof. Chuo Chen. He was appointed as a professor at Soochow University, China in December 2013. He is currently the Head of the Organic Chemistry Dep

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13

Ptak, Roderich, and Jiehua Cai. "Reconsidering the Role of Mazu under the Early Hongwu Reign." Ming Qing Yanjiu 20, no. 1 (2016): 3–20. http://dx.doi.org/10.1163/24684791-12340001.

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The worship of Mazu, the Chinese Goddess of Sailors, began in Fujian, under the early Song. Migrants from that province gradually spread this cult to other coastal regions and among the overseas Chinese in Southeast Asia. The present article investigates one particular episode in the history of the Mazu cult. Its stage is Guangzhou and the period dealt with is the beginning of the Hongwu reign. In 1368, Liao Yongzhong’s troops moved to that city, putting it under control of Zhu Yuanzhang, the first Ming emperor. Local chronicles pertaining to Guangdong and certain other sources briefly refer t

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14

Lopez, Donald S. "“Lamaism” and the Disappearance of Tibet." Comparative Studies in Society and History 38, no. 1 (1996): 3–25. http://dx.doi.org/10.1017/s0010417500020107.

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At an exhibition in 1992 at the National Gallery in Washington, D.C., “Circa 1492: Art in the Age of Exploration,” one room among the four devoted to Ming China was called “Lamaist Art.” In the coffee-table book produced for the exhibition, with reproductions and descriptions of over 1,100 of the works displayed, however, not one painting, sculpture, or artifact was described as being of Tibetan origin. In commenting upon one of the Ming paintings, the well-known Asian art historian, Sherman E. Lee, wrote, “The individual [Tang and Song] motifs, however, were woven into a thicket of obsessive

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15

Hsieh, Ming-Liang. "On ceramic Dao Guan Hu (Bottom-filled Ewer)." Korean Journal of Art History 310 (June 30, 2021): 77–99. http://dx.doi.org/10.31065/kjah.310.202106.003.

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The so-called Dao Guan Hu (bottom-filled ewer), also referred to as Dao Liu Hu (reverse-flow ewer), and Dao Zhu Hu (reverse-filled ewer), is a type of pouring vessel designed with Stevin’s Law, a formula in physics which employs a communicating tube to balance out the equilibrium of the liquid levels via a vacuum lock. The structure has a small hole at the bottom of a ewer, a jar, or a trompe-l'œil figure connected to a hollow tube inside the vessel. The liquid will not leak out when turning the vessel upright after it is filled. The current evidence attests that China started producing such w

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16

Beatrice S, Bartlett. "Zhu Yuanzhang and Early Ming Legislation: The Reordering of Chinese Society Following the Era of Mongol Rule. By Edward L. Farmer. [Leiden: Brill, 1995. x + 259 pp. ISBN90-04-10391-0.]." China Quarterly 150 (June 1997): 467. http://dx.doi.org/10.1017/s0305741000052619.

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17

Huang, Yong. "Neo-Confucian Hermeneutics at Work:Cheng Yi's Philosophical Interpretation of Analects 8.9 and 17.3." Harvard Theological Review 101, no. 2 (2008): 169–201. http://dx.doi.org/10.1017/s0017816008001776.

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In this article, I discuss the Song 宋 Neo-Confucian Cheng Yi's 程頤 (1033–1107) interpretation of two related controversial passages in the Analects, the recorded sayings of Confucius. The term “neo-Confucianism” was coined by Western scholars to refer to the Confucianism of the period from the Song dynasty to the Ming 明 dynasty (and sometimes through the Qing 清 dynasty). Among Chinese scholars, neo-Confucianism is most commonly referred to as the Learning of Principle (li xue 理學). Although before Cheng Yi and his brother Cheng Hao 程顥 (1032–1085) there were three other philosophers who are norma

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18

Tu (杜維明), Weiming. "Mencius, Xunzi, and the Third Stage of Confucianism." Journal of Chinese Humanities 6, no. 1 (2020): 9–20. http://dx.doi.org/10.1163/23521341-12340087.

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Abstract According to Karl Jaspers’s theory of the Axial age, many important cultures in the world experienced a “transcendental breakthrough” between 800 and 200 BCE; no more transformations occurred until Martin Luther’s Protestant Reformation in the sixteenth century, which eventually ushered in the modern era. The implication of this theory is that only the West had a second cultural breakthrough, thus rendering moot the discussion of a third Confucian epoch. But, in reality, Confucianism had a second breakthrough during the Song—Ming period (tenth to seventeenth centuries) and spread from

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19

KITLV, Redactie. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 163, no. 1 (2008): 134–220. http://dx.doi.org/10.1163/22134379-90003683.

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Michele Stephen; Desire, divine and demonic; Balinese mysticism in the paintings of I Ketut Budiana and I Gusti Nyoman Mirdiana (Andrea Acri) John Lynch (ed.); Issues in Austronesian historical phonology (Alexander Adelaar) Alfred W. McCoy; The politics of heroin; CIA complicity in the global drug trade (Greg Bankoff) Anthony Reid; An Indonesian frontier; Acehnese and other histories of Sumatra (Timothy P. Barnard) John G. Butcher; The closing of the frontier; A history of the maritime fisheries of Southeast Asia c. 1850-2000 (Peter Boomgaard) Francis Loh Kok Wah, Joakim Öjendal (eds); Southea

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20

"Correction." Journal of Historical Research in Music Education 30, no. 1 (2008): 3. http://dx.doi.org/10.1177/153660060803000102.

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In the last issue (Vol. 29, No.2), there was a mistake in Wai-Tong Lau's article, “Songs Tied onto the Chariot—Revolutionary Songs of the Cultural Revolution in China (1966–1976)” on page 106. JHRME regrets the inaccuracies. The corrected paragraph reads as follows: A number of revolutionary songs of the Cultural Revolution are written in the musical styles of the Chinese minorities. “The Great Beijing” (Wei Da De Beijing by Nu Er Mai Mai Ti), a song written by a Xinjiang composer, was very popular during the Cultural Revolution. This song is filled with syncopated rhythm typical of the Xinjia

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21

"Edward L. Farmer. Zhu Yuanzhang and Early Ming Legislation: The Reordering of Chinese Society following the Era of Mongol Rule. (Sinica Leidensia, number 34.) New York: E.J. Brill. 1995. Pp. x, 259." American Historical Review, December 1997. http://dx.doi.org/10.1086/ahr/102.5.1543.

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22

Ribas-Segura, Catalina. "Pigs and Desire in Lillian Ng´s "Swallowing Clouds"." M/C Journal 13, no. 5 (2010). http://dx.doi.org/10.5204/mcj.292.

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Introduction Lillian Ng was born in Singapore and lived in Hong Kong and the United Kingdom before migrating to Australia with her daughter and Ah Mah Yin Jie (“Ah Mahs are a special group of people who took a vow to remain unmarried … [so they] could stick together as a group and make a living together” (Yu 118)). Ng studied classical Chinese at home, then went to an English school and later on studied Medicine. Her first book, Silver Sister (1994), was short-listed for the inaugural Angus & Robertson/Bookworld Prize in 1993 and won the Human Rights Award in 1995. Ng defines herself as a

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23

De Seta, Gabriele. "“Meng? It Just Means Cute”: A Chinese Online Vernacular Term in Context." M/C Journal 17, no. 2 (2014). http://dx.doi.org/10.5204/mcj.789.

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Fig. 1: "Xiao Ming (little Ming) and xiao meng (little sprout/cutie)", satirical take on a popular Chinese textbook character. Shared online Introduction: Cuteness, Online Vernaculars, and Digital FolkloreThis short essay presents some preliminary materials for a discussion of the social circulation of contemporary Chinese vernacular terms among digital media users. In particular, I present the word meng (萌, literally "sprout", recently adopted as a slang term for "cute") as a case in point for a contextual analysis of elements of digital folklore in their transcultural flows, local appropriat

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Huang, Angela Lin. "Leaving the City: Artist Villages in Beijing." M/C Journal 14, no. 4 (2011). http://dx.doi.org/10.5204/mcj.366.

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Introduction: Artist Villages in Beijing Many of the most renowned sites of Beijing are found in the inner-city districts of Dongcheng and Xicheng: for instance, the Forbidden City, Tiananmen Square, the Lama Temple, the National Theatre, the Central Opera Academy, the Bell Tower, the Drum Tower, the Imperial College, and the Confucius Temple. However, in the past decade a new attraction has been added to the visitor “must-see” list in Beijing. The 798 Art District originated as an artist village within abandoned factory buildings at Dashanzi, right between the city’s Central Business District

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