[公告] 「港台學術資訊」不是我的微博

Saturday, August 19, 2017

[Conference] International Academic Conference on Philosophy and Technology in Early China

Date: 18-20, 2017

Venue: Yale- NUS College 

Conference Schedule (preliminary)

August 18(Friday)

Opening Remarks (8:45~9:00)

Scott Cook (Yale-NUS College)
Mei Jianjun   (Needham Research Institute)
Roel Sterckx   (University of Cambridge)

Opening Keynote Presentation (9:00~9:50)

Robin D.S. Yates “Texts, Military Equipment, and the Techniques of Government in
Late Pre-imperial and Early Imperial China”

Coffee break (9:50~10:20)

Panel 1:  Technology and Cosmology (10:20~12:00)

Chair: TBD()

Presenters and paper titles:

David Pankenier “The Mimetic Strain in Ancient Chinese Cosmography and

Michael J. Puett “The Technology of Cosmology”

Panel 2: Grains, Spirits, and the Philosophy of Production (1:30~3:10)

Chair: TBD()

Presenters and paper titles:

Roel Sterckx “Agronomy and Philosophy in Early China”

Hajni Elias “Women’s Work (Nüshi 女事): Women’s Role in the Production and Sale of
Alcohol in Han China”

Panel 3: Logic and Terminology (3:40~5:20)

Chair: TBD()

Presenters and paper titles:

Christoph Harbsmeier “Abstraction in Classical Chinese”

Paul R. Goldin “What Are shu 術 and shu 數?”

August 19(Saturday)

Panel 4:  Metallurgy Technology and Production (9:30~11:10)

Chair: TBD()

Presenters and paper titles:

Mei Jianjun “The Development of Forging Technology in Pre-Qin China and its Social

Li Feng “On the Production System of Bronzes During the Western Zhou: New
Perspectives from the Zhousheng Bronzes”

Panel 5:  Music Technology, Theory, and Practice I (1:30~3:10)

Chair: TBD()

Presenters and paper titles:

Lothar von Falkenhausen “Zhou-period Chime-bells Reconsidered in Light of New
 Archaeological Discoveries”

Scott Cook “Technology in a New Key: Toward a Reexamination of Musical Theory
and Practice in the Zeng Hou Yi 曾侯乙 Bells”

Panel 6:  Music Technology, Theory, and Practice II (3:40~5:20)

Chair: TBD()

Presenters and paper titles:

So Jeong Park “Musical Technology and Confucian Tonality in Early China”

Avital Rom “Drums and Military in Early China”

August 20(Sunday)

Panel 7:  Science and Technology in the Mozi (9:00~10:40)

Chair: TBD()

Presenters and paper titles:

Andrew Meyer “‘Your Magpie Does Not Equal My Linchpin’: Technology as
Metaphor and Template in the Mozi”

Erica Brindley “Understanding Fa-Models and Shu-Techniques in Mohist Thought:
A Scientific Approach to Knowledge and its Religious Foundations”

Panel 8:  Morality, Automation, and Logical Disputation (11:10~12:50)

Chair: TBD()

Presenters and paper titles:

Mark Csikszentmihalyi “Ghosts, Machines, and Automata: What is Human About
 Being Humane in Early China?”

Bryan Van Norden “Are the Later Mohists Actually Important?”

Concluding Remarks  (12:50~1:00)

August 21(Monday)

6:00~7:15 p.m.

Post-conference Keynote Lecture-in-conjunction (Tan Chin Tuan Chinese Lecture Series lecture):

William H. Nienhauser, Jr.

“The Significances of Plowing in Early Chinese Texts”

Thursday, August 17, 2017

[Dissertation] The Mancheng Tombs: Shaping the Afterlife of the 'Kingdom within the Mountains' in Western Han China (206 BCE-8 CE)

Shi Jie

University of Chicago


Wu Hung


To extend the imperial authority to the newly conquered lands, early Western Han emperors in the second century BCE dispatched their sons and brothers to reign over a number of remote kingdoms in the unruly border regions, whose people lived in vivid memories of their pre-imperial pasts. While ancient historians only left succinct and fragmentary documents about these kingdoms, modern archaeologists have excavated dozens of royal tombs, which allow us to probe into religious, social, and political agendas of early imperial Chinese rulers.

This dissertation scrutinizes one king’s complex identification with himself, his family, and his state in the formative period of the Chinese empire by analyzing his and his wife’s tombs, dubbed Mancheng Tombs 1 and 2, located in Hebei province in the northern border region of the Han Empire. Widely acknowledged as the richest, largest, highest-ranking, and best-preserved royal tombs so far excavated in early imperial China, both tombs were found miraculously intact. More than ten thousand objects, many of which have been declared national treasures of China, were distributed on the floors in meaningful patterns across a cluster of interconnected, house-like burial chambers. These parallel tombs were occupied by King Liu Sheng 劉勝 (d. 113 BCE) and Queen Dou Wan 竇綰 (d. ca. 109 BCE), who re-established the originally non-Chinese “barbaric” state called Zhongshan 中山 (literally, “People within Mountains”) in 154 BCE.

This dissertation argues that architectural plans, the patterns of furnishing, and the diversity of burial objects addressed the royal couple’s three major concerns during their lives: harmonizing the body with the soul, the husband with the wife, and the Chinese with the “barbaric.” In doing so, this dissertation methodologically synthesizes interdisciplinary methodologies from history of art, archaeology, and sinology by closely reading visual materials from the royal tombs and textual materials about Zhongshan in conjunction with one another.

This dissertation consists of three major chapters. Chapter 1 examines the tombs’ pattern of furnishing as the material embodiment of the traditional Chinese philosophy of harmonizing body and soul, which were housed respectively in the rear coffin and the front chamber. Chapter 2 studies the parallel relationship between the twin tombs as a visual commentary on the discourse of ideal husband and wife, who is mirroring and subject to the husband. The last Chapter 3 shows how non-Chinese elements were intertwined with Chinese elements in the tomb to represent the king’s double identity both as the heir to the local “barbaric” cultural tradition and as a Chinese imperial representative.

This dissertation makes a contribution to the field of Chinese art history and culture not only by providing the first comprehensive analysis of one of the most important archaeological discoveries of ancient China, but also by offering a theoretical and methodological reflection of what early Chinese tombs were and how to study them as a source for historical inquiries.

Wednesday, August 9, 2017

Between History and Philosophy: Anecdotes in Early China

Paul van Els
Sarah A. Queen

Publication Date:
September 2017


Between History and Philosophy is the first book-length study in English to focus on the rhetorical functions and forms of anecdotal narratives in early China. Edited by Paul van Els and Sarah A. Queen, this volume advances the thesis that anecdotes—brief, freestanding accounts of single events involving historical figures, and occasionally also unnamed persons, animals, objects, or abstractions—served as an essential tool of persuasion and meaning-making within larger texts. Contributors to the volume analyze the use of anecdotes from the Warring States Period to the Han Dynasty, including their relations to other types of narrative, their circulation and reception, and their central position as a mode of argumentation in a variety of historical and philosophical literary genres.

Table of Contents


Anecdotes in Early China
Paul van Els and Sarah A. Queen

Part I. Anecdotes, Argumentation, and Debate

1. Non-deductive Argumentation in Early Chinese Philosophy
Paul R. Goldin

2. The Frontier between Chen and Cai: Anecdote, Narrative, and Philosophical Argumentation in Early China
Andrew Seth Meyer

3. Mozi as a Daoist Sage? An Intertextual Analysis of the “Gongshu” Anecdote in the Mozi
Ting-mien Lee

4. Anecdotal Barbarians in Early China
Wai-yee Li

Part II. Anecdotes and Textual Formation

5. Anecdote Collections as Argumentative Texts: The Composition of the Shuoyuan 說苑
Christian Schwermann

6. From Villains Outwitted to Pedants Out-Wrangled: The Function of Anecdotes in the Shifting Rhetoric of the Han Feizi
Heng Du

7. The Limits of Praise and Blame: The Rhetorical Uses of Anecdotes in the Gongyangzhuan 公羊傳
Sarah A. Queen

Part III. Anecdotes and History

8. History without Anecdotes: Between the Zuozhuan and the Xinian 繫年Manuscript
Yuri Pines

9. Cultural Memory and Excavated Anecdotes in “Documentary” Narrative: Mediating Generic Tensions in the Baoxun 保訓 Manuscript
Rens Krijgsman

10. Old Stories No Longer Told: The End of the Anecdotes Tradition of Early China
Paul van Els


Thursday, August 3, 2017

[Dissertation] Dealing with Childbirth in Medieval Chinese Buddhism: Discourses and Practices

LIN, Hsin-Yi

Columbia University

Bernard Faure



In Buddhism birth is regarded as the origin of suffering and impurity, whereas it also forms the physical basis indispensible for seeking and attaining awakening. Birth is both the starting points of incuring defilement and achieving sanctity. Pointing out this paradox on birth in Buddhism and situating the issue within the context of Chinese religion and history, this dissertation extensively investigates Buddhist discourses and practices of reproduction in medieval China. It anwsers how Buddhist discourses and practices of childbirth were transmitted, transformed, and applied in medieval China, and how they interacted with indigenous healing resources and practices in both Chinese religious and medical realms. Through examining the primary sources such as the excavated Day Books (Chapter One), Buddhist hagiographies (Chapter Two), Buddhist obstetric and embryological discourses (Chapter Three and Four) and healing resources preserved in Tripitaka and Dunhuang manuscripts, Dunhuang transformation texts and tableaux, and miracle tales and anecdote literature (Chapter Four and Five), I argue that not only was there a paradoxical dualism at the heart of Buddhism's relationship with reproduction, but also Buddhism provides abundant healing resources for dealing with childbirth on the practical level. Overall I contend that Buddhist healing resources for childbirth served as an effective channel through which Buddhist teaching, worldview and concepts of gender and body were conveyed to its supplicants. Through this investigation, this dissertation contributes to the understanding of the association of Buddhism with medicine, the influence of Buddhist discourses and practices of reproduction on China, and the transmission of Buddhist views of gender, the body, and life to China through its healing activities related to childbirth.

Monday, July 31, 2017


土肥義和 (Dohi Yoshikazu); 氣賀澤保規 (KEGASAWA Yasunori)


Publication Date:
April, 2017

Table of Contents:

序 …… 氣賀澤保規

Ⅰ 制度・行政文書

伊藤敏雄 樓蘭出土漢文文字資料中の簿籍と公文書について

町田隆吉 河西出土五胡時代「板」(官吏辭令書)小攷

關尾史郎 「貲簿」の周邊

王 素 高昌王令形式總論
(河内 桂譯)

荒川正晴 通行證としての公驗と牒式文書

土肥義和 唐代における均田法施行の史料雜抄

劉 安志 唐代解文初探
(速水 大譯)

Ⅱ 地域と社会

妹尾達彦 唐長安の都市核と進奏院

古瀬奈津子 書儀・往來物を通じてみた日唐親族の比較
石田勇作 9~10世紀敦煌地域社會と組織の一斷面

赤木崇敏 曹氏歸義軍節度使系譜攷

吉田 豊 コータンのユダヤ・ソグド商人?

松井 太 トゥルファン=ウイグル人社會の連保組織

Ⅲ 文化と思想

朱 玉麒 トルファン文書にみえる漢文文學史料

張 娜麗 玄奘の譯場と玄應の行實

伊藤美重子 敦煌寫本「醜女縁起」の依據する經典の再檢討

岩本篤志 敦煌文獻と傳存文獻の間

丸山裕美子 磯部武男氏所藏「朋友書儀」斷簡について(再論)

余 欣 中古時期における瑞應圖書の源流

吉田章人 東洋文庫における IOM RAS 所藏非佛教漢語文書の整理と考察


Friday, July 28, 2017

Behaving Badly in Early and Medieval China

N. Harry Rothschild, Leslie V. Wallace

University of Hawaii Press

Publication Date:
August 31, 2017


Behaving Badly in Early and Medieval China presents a rogues’ gallery of treacherous regicides, impious monks, cutthroat underlings, ill-bred offspring, and disloyal officials. It plumbs the dark matter of the human condition, placing front and center transgressive individuals and groups traditionally demonized by Confucian annalists and largely shunned by modern scholars. The work endeavors to apprehend the actions and motivations of these men and women, whose conduct deviated from normative social, cultural, and religious expectations.

Early chapters examine how core Confucian bonds such as those between parents and children, and ruler and minister, were compromised, even severed. The living did not always reverently pay homage to the dead, children did not honor their parents with due filiality, a decorous distance was not necessarily observed between sons and stepmothers, and subjects often pursued their own interests before those of the ruler or the state. The elasticity of ritual and social norms is explored: Chapters on brazen Eastern Han (25–220) mourners and deviant calligraphers, audacious falconers, volatile Tang (618–907) Buddhist monks, and drunken Song (960–1279) literati reveal social norms treated not as universal truths but as debated questions of taste wherein political and social expedience both determined and highlighted individual roles within larger social structures and defined what was and was not aberrant.

A Confucian predilection to “valorize [the] civil and disparage the martial” and Buddhist proscriptions on killing led literati and monks alike to condemn the cruelty and chaos of war. The book scrutinizes cultural attitudes toward military action and warfare, including those surrounding the bloody and capricious world of the Zuozhuan (Chronicle of Zuo), the relentless violence of the Five Dynasties and Ten States periods (907–979), and the exploits of Tang warrior priests―a series of studies that complicates the rhetoric by situating it within the turbulent realities of the times. By the end of this volume, readers will come away with the understanding that behaving badly in early and medieval China was not about morality but perspective, politics, and power.

Table of Contents:

There are maggots in my soup! : medieval accounts of unfilial children / Keith N. Knapp

Negative role models: unfilial stories in Song miscellaneous writing / Cong Ellen Zhang

Copulating with one's stepmother—or birth mother? / Paul R. Goldin

Intransigent and corrupt officials during the early Han / Anthony Barbieri-Low

Ritual without rules: Han-Dynasty mourning practice revisited / Miranda Brown and Anna-Alexandra Fodde-Regue

Bad writing: cursive calligraphy and the ethics of orthography in the eastern Han Dynasty / Vincent S. Leung

Wild youths and fallen officials: falconry and moral opprobrium in early medieval China / Leslie V. Wallace

Stopping drinking: alcohol, alcoholism, and Song literati / Edward van-Bibber Orr

Flouting, flashing and favoritism: an insouciant Buddhist monk bares his midriff before the Confucian court / N. Harry Rothschild

Running amok in early Chinese narrative / Eric Henry

"Wolves shepherding the people": cruelty and violence in the Five dynasties / Wang Hongjie

A "villain-monk" brought down by a villein-general: a forgotten page in Tang monastic warfare and state-samgha relations / Chen Jinhua

Martial monks without borders: was Sinseong a traitor or did he open the gate to a pan-Asian Buddhist realm? / Kelly Carlton

Sunday, July 23, 2017


岩本憲司 (Kenji Iwamoto)


Publication Date:
June, 2017

Table of Contents:





Thursday, July 20, 2017

Japanese scholarship on the Qin bamboo slips stored in the Yuelu Library, 2010-2017

*Information below is based on 2017-05-30 王園红 湖南大學岳麓書院 https://mp.weixin.qq.com/s/M8DkKrrQFTjCzkWisO37Kw

** 以下資料是奠基在王園紅《日本岳麓書院藏秦簡研究部分論著目錄(2010—2016)》這篇文章上增補而成

一、專著 Books

谷中信一 (Yanaka Shin'ichi):《出土資料と漢字文化圈》,汲古書院,2011年3月.

湯浅邦弘 (Kunihiro Yuasa):《岳麓秦簡『占夢書』の構造と思想》,《竹簡学: 中国古代思想の探究》,大阪大学出版会, 2014年5月.

池田雄一 (Ikeda Yūichi ):《漢代を遡る奏げん―中国古代の裁判記録》,汲古書院, 2015年4月.

中国古算書研究会編,《岳麓書院蔵秦簡『数』訳注 /秦漢出土古算書訳注叢書(2) 上製 》,朋友書店,2016年11月. 
(link: http://www.toho-shoten.co.jp/toho-web/search/detail?id=4892811562&bookType=jp)

二、期刊及其他 Journal Articles and Others

田村 誠、張替 俊夫:《新たに出現した二つの古算書:『数』と『算術』:(付)岳麓書院蔵秦簡『数』から見た周秦交替期の幾何学的成就》,大阪産業大学論集(人文・社会科学編) (9),2010年.

池田雄一:《岳麓書院藏秦簡『関市律』を得て》,中央大學アジア史研究 (35),2011年3月.

(download here: https://www.toho-shoten.co.jp/export/sites/default/review/366/toho366-01.pdf)

大川 俊隆:《岳麓書院蔵秦簡『数』訳注稿(1)》,大阪産業大学論集 (人文・社会科学編)(16),2012年.
(Chinese translation: http://www.bsm.org.cn/show_article.php?id=1824)

田村 誠:《 岳麓書院蔵秦簡『数』について(日本語・中国語) 》,RIMS研究集会「数学史の研究2012」配布資料

田村 誠:《岳麓書院蔵秦簡『数』訳注稿(2)》,大阪産業大学論集(人文・社会科学編)(17),2013年2月.
(Chinese translation: http://www.bsm.org.cn/show_article.php?id=1845)


大川俊隆、籾山明、張春龍:《里耶秦簡中の刻歯簡と『數』中の未解読簡》,大阪産業大学論集 (人文・社会科学編)18号,2013年6月.
(Chinese translation: 张春龙著,大川 俊隆著,籾山 明著,「里耶秦简刻齿简研究:兼论岳麓秦简《数》中的未解读简」 文物 2015年3期, pp.53-69,96, 2015年)

馬場 理惠子、吉村 昌之:《岳麓書院蔵秦簡『数』訳注稿(3)》,大阪産業大学論集 (人文・社会科学編)(18),2013年6月.

田村 誠、張替 俊夫:《岳麓書院『数』衰分類未解読算題二題の解読》,大阪産業大学論集(人文・社会科学編)18号,2013年6月.
(Chinese translation: 田村 诚著,张替 俊夫著,周西璧译,「岳麓书院《数》中两道衰分类算题的解读」 湖南考古輯刋 11集, pp.325-335, 2015年1月)

角谷 常子:《岳麓書院蔵秦簡『数』訳注稿(4)》,大阪産業大学論集 (人文・社会科学編) (19),2013年.

湯浅 邦弘:《岳麓秦簡『占夢書』の思想史的位置》,中国研究集刊57号,2013年12月.

小寺裕、張替 俊夫:《岳麓書院蔵秦簡『数』訳注稿(5) 》,大阪産業大学論集 (人文・社会科学編)(20),2014年2月.

武田 時昌:《岳麓書院蔵秦簡『数』訳注稿(6)》,大阪産業大学論集 (人文・社会科学編) (21),2014年.

大西克也:《嶽麓書院秦簡をめぐって:赤外線スキャンと『占夢書』》, 書法漢學研究 (15), 2014年7月.

水间 大辅著「岳麓书院藏秦简“尸等捕盗疑购”案所见逮捕群盗的奖赏规定」 中國社會經濟史硏究 2014年3期, pp.89-92, 2014年

大川 俊隆、田村 誠:「《算數書》“舂粟”題與嶽麓書院秦簡《數》中的三枚簡」 簡帛研究 2013, pp.93-100, 2014年7月

柿沼 陽平:《岳麓書院蔵秦簡訳注:「為獄等状四種」案例七識劫𡟰案》,帝京史学30号, 2015年2月.

飯尾秀幸:《嶽麓書院藏秦簡(參)』訳注(1):第一類 案例〇一「癸・瑣相移謀購案」》 ,『専修史学』 59号, pp.73-132, 2015年11月

大川 俊隆:《岳麓書院蔵秦簡『数』における「物」字について》,中国研究集刊 (61), 2015年12月.

下倉 渉 :《ある女性の告発をめぐって:岳麓書院蔵秦簡「識劫𡟰案」に現れたる奴隷および「舎人」「里単」》,史林99卷1号, 2016年1月.

椎名一雄:《嶽麓書院蔵秦簡 (参)』案例一にみる秦代文書行政と裁判》,歴史と文化 : 小此木輝之先生古稀記念論文集(青史出版),2016年5月.

飯尾秀幸:《『嶽麓書院秦簡(参)』訳注(2)》,『専修史学』 61 ,2016年11月.

大川俊隆: 「 岳麓書院蔵秦簡『数』における文字と用語 」,大阪産業大学論集 人文・社会科学編 26  (2016)

高戸 聰,嶽麓書院藏秦簡『占夢書』訳注稿,福岡女学院大学紀要. 人文学部編  (27), 55-78, 2017-03

Tuesday, July 18, 2017

Stalk Divination: A Newly Discovered Alternative to the I Ching

Editors and translators:
Constance A. Cook and Zhao Lu (趙璐)

Publication Date:
July, 2017

Oxford University Press 


This book presents for the first time a full translation and analysis of a newly discovered bamboo divination manual from the fourth century BCE China, called the Stalk Divination Method (Shifa 筮法). It was used as an alternative to the better-known Zhouyi (popularly known as the I-Ching). The Shifa manual presents a competing method of interpreting the trigrams, the most basic elements of the distinctive sixty-four hexagrams in the Zhouyi. This newly discovered method looks at the combination of four trigrams as a fluid, changeable pattern or unit reflective of different circumstances in an elite man's life. Unlike the Zhouyi, this new manual provides case studies that explain how to read the trigram patterns for different topics. This method is unprecedented in early China and has left no trace in later Chinese divination traditions. Shifa must be understood then as a competing voice in the centuries before the Zhouyi became the hegemonic standard. The authors of this book have translated this new text and "cracked the code" of its logic. This new divination will change our understanding of Chinese divination and bring new light to Zhouyi studies.

Table of Contents:

General Principles of Shifa Interpretation
Reflections of Shifa-style Divination in Other Texts
Transcription and Translation

Thursday, July 13, 2017

The Songs of Chu: An Anthology of Ancient Chinese Poetry by Qu Yuan and Others

Qu Yuan
(Edited and translated by Gopal Sukhu)

Columbia University Press

Publication Date:
July, 2017


Sources show Qu Yuan (?340–278 BCE) was the first person in China to become famous for his poetry, so famous in fact that the Chinese celebrate his life with a national holiday called Poet's Day, or the Dragon Boat Festival. His work, which forms the core of the The Songs of Chu, the second oldest anthology of Chinese poetry, derives its imagery from shamanistic ritual. Its shaman hymns are among the most beautiful and mysterious liturgical works in the world. The religious milieu responsible for their imagery supplies the backdrop for his most famous work, Li sao, which translates shamanic longing for a spirit lover into the yearning for an ideal king that is central to the ancient philosophies of China.

Qu Yuan was as important to the development of Chinese literature as Homer was to the development of Western literature. This translation attempts to replicate what the work might have meant to those for whom it was originally intended, rather than settle for what it was made to mean by those who inherited it. It accounts for the new view of the state of Chu that recent discoveries have inspired.

Table of Contents:



1. Nine Songs (Jiuge)

2. "Leaving My Troubles" ("Li sao")

3. "Ask the Sky" ("Tian wen")

4. Nine Cantos (Jiuzhang)

5. "Wandering Far Away" ("Yuan you")

6. "The Diviner" ("Bu ju") and "The Fisherman" ("Yufu")

7. Nine Variations (Jiubian)

8. "Summoning the Soul" ("Zhao hun")

9. "The Great Summoning" ("Da zhao")

10. "Regretting the Vows" ("Xi shi")

11. "Mourning Qu Yuan" ("Diao Qu Yuan") and "The Owl Rhapsody" ("Fu fu")

12. "I Lament It Was Not My Destiny" ("Ai shiming")

13. "Calling the Hermit Back" ("Zhao yinshi")

Appendix: Dating the Works in the Chuci

Selected Bibliography


Friday, July 7, 2017

Japanese for Sinologists: A Reading Primer with Glossaries and Translations

Joshua A. Fogel and Fumiko Joo

Publication Date:
July, 2017

University of California Press


For many years it has been known that scholars of Chinese history and culture must keep abreast of scholarship in Japan, but the great majority have found that to be difficult. Japanese for Sinologists is the first textbook dedicated to helping Sinologists learn to read scholarly Japanese writing on China. It includes essays by eminent scholars, vocabulary lists with romanizations, English translations, grammar notes, and a wealth of general information not easily available anywhere.

The reader will be introduced to a wide panoply of famed Sinologists and their writing styles. The first chapters introduce some basic information on dictionaries, encyclopedias, and other resources for research on China in Japanese materials, including a list of names and terms from Chinese political, historical, and cultural events. The chapters cover a range of topics and time periods and highlight authors, all well-known Japanese scholars, with an appendix of English translations of all the articles. After completing this book, the user will be able to begin his or her own reading in Japanese Sinology without the extensive apparatus this volume supplies.

Table of Contents:


Translation Tables for Sinologists

Japanese Dictionaries Aimed at Sinologists

Oshima Toshikazu, "Qiu Jin"

Ono Kazuko, "Introduction: a history of research on the Donglin party"

Takeuchi Yoshimi, "Issues in our view of Sun Yat-Sen"

Shimada Kenji, "The commoner nature of culture in the Ming period"

Miyazaki Ichisada, "Was the Jingchu 4 mirror produced at the Daifang commandery?"

Yoshikawa Kōjirō̄

Niida Noboru, "Fengjian 封建 and feudalism in Chinese society"

Naitō Torajirō, "Cultural life in modern China"

Sunday, July 2, 2017

[Dissertation] Dynamic Flows of Copper and Copper Alloys across the Prehistoric Eurasian Steppe from 2000 to 300 BCE

Yiu-Kang Hsu

Mark Pollard, Jessica Rawson

University of Oxford



The study of ancient Eurasian metallurgy has been suffering from (or preoccupied by) two conventional perspectives. One is that of the diffusion model emphasising the importance of the settled empires of ancient Egypt and Mesopotamia, of south-eastern Europe and of China (Shennan 1986, 1993; Kristiansen 1984). The supremacy of these 'cradles' of early civilisation is marked not only by social hierarchies, but also by technological inventions such as metal production. This view sees the mobile populations of the Eurasian steppe as occupying the "hinterland" of these early settled states in the south, believing that the emergence of metal technologies in the Steppe was the result of the expansions of "advanced" civilisations. The second perspective is rooted in the provenance study which traces metal objects back to their geological sources (Pernicka 2014). It assumes that chemical and isotopic composition of metal is static and only reflects a simple linear relationship between artefacts and specific ore deposits.

Drawing from a legacy database of approximately 9,000 chemical analyses of copper-based artefacts, this thesis rejects the simplicity of both the diffusion and the provenance models. While admitting that the use of metal might have originated from western Asia, the development of metallurgy in the Eurasian steppe should be understood on its own terms. It is constantly re-shaped by vigorous circulation of metal artefacts across mobile communities on a regional or inter-regional scale. This observation is based on the application of a new innovative framework to interpret the patterns of compositional data (Bray et al. 2015). This novel method argues that metal can flow, quite literally, from one object to another as it is re-melted, re-mixed and re-cast in different shapes and colours, depending on different social contexts. Thermodynamic modelling and modern experiments have shown that during the copper melt, some volatile elements in copper alloys (e.g. arsenic, antimony, and zinc) are preferentially removed through oxidative loss. Instead, some elements, such as silver, nickel, and gold, tend to be preserved in metals. These predictable patterns of elemental losses provide valuable information to trace the directional flow of metal units between regions/cultures, if we combine chemical data of metal artefacts properly with archaeological context, landscape and chronology.
By using this new methodology, several routes of copper supplies have been identified in the Steppe during different periods. They feature the exchange of metals within regional networks, fuelled by local copper sources. The Urals, central Kazakhstan, the Altai, and the Minusinsk-Tuva regions were the primary copper production centres that developed distinct trace-element chemistry and artefact typology. By contrast, alloying techniques employed by steppe peoples, generally demonstrate the long-distance connections based on two major metallurgical practices: arsenical copper in the western steppe and tin-bronze in the eastern steppe. Copper-arsenic production was concentrated in the Caucasus but the recycling of its arsenical copper became more apparent further away towards the Urals. On the other hand, the invention of tin-bronze metallurgy was triggered by the formation of the Seima-Turbino phenomenon (c. 2100- 1800/1700 BC) in the Altai, and this alloying tradition was amplified by the emergence of the Andronovo culture (c. 1700-1400 BC) in the Ural-Kazakh steppe. Tin-bronze ornaments, in particular, were exchanged between eastern and western mobile communities over a considerable distance, through the mechanism of pastoral seasonal movements.

In conclusion, traditional views of diffusion and provenance theories cannot be uncritically applied to the inception of ancient metallurgy in the Eurasian steppe. Mobile pastoralists developed multi-regional production hubs based on the accessibility of ore resources and the variations in subsistence strategies. Although steppe metalwork revealed some technological borrowings from settled communities, steppe peoples had transformed them into locally adapted products that could fit into their socio-economic systems. That is, when dealing with the issues of Eurasian metallurgy, we should acknowledge the complexity of human engagement with metal and look into subtler differences in cultural context, landscape, and ideology.

Monday, June 26, 2017

Books of Fate and Popular Culture in Early China: The Daybook Manuscripts of the Warring States, Qin, and Han

Donald Harper and Marc Kalinowski

Publication Date:
August 2017



Books of Fate and Popular Culture in Early China is a comprehensive introduction to the manuscripts known as daybooks, examples of which have been found in Warring States, Qin, and Han tombs (453 BCE–220 CE). Their main content concerns hemerology, or “knowledge of good and bad days.” Daybooks reveal the place of hemerology in daily life and are invaluable sources for the study of popular culture.

Eleven scholars have contributed chapters examining the daybooks from different perspectives, detailing their significance as manuscript-objects intended for everyday use and showing their connection to almanacs still popular in Chinese communities today as well as to hemerological literature in medieval Europe and ancient Babylon.

Table of Contents:

List of Maps, Tables, Figures, and Plates
Tables 0.1–0.9
Map 0.1

Donald Harper and Marc Kalinowski
 Technical Occult and Scientific Literature
 Codicology of Daybook Manuscripts
 Daybook Studies and Ancient Chinese Hemerology
 Conventions Used in this Volume
 Chinese Terms and Translations
 Latin, Medieval Vernacular, and Cuneiform Sources
 Chinese Conceptual Terms and Hemerological Terminology
1 Daybooks in Archaeological Context
Alain Thote
 Daybooks in Tombs
 The Four Tombs
 Manuscripts in Tombs
2 Daybooks: A Type of Popular Hemerological Manual of the Warring States, Qin, and Han
Liu Lexian 劉樂賢
 Content and Defining Features of Daybooks
 Overview of Fully Published Daybooks and Daybook-Related Manuscripts
 Unpublished or Partially Published Hemerological Material
 Comparison of Daybooks to Related Technical Literature in Excavated Manuscripts
 Daybooks from the Perspective of the Bibliographic Treatise of the Book of Han Daybooks and Later Hemerological Texts
3 Daybooks in the Context of Manuscript Culture and Popular Culture Studies
Donald Harper
 Hemerology and Hemerological Literature through the Lens of Late Han Historiography
 Makers and Users of Daybooks
 The Form and Function of Daybook Manuscripts
 Daybooks in Everyday Life
4 Hemerology and Prediction in the Daybooks: Ideas and Practices
Marc Kalinowski
 Daily Activities and Life Expectations in the Daybooks
 Techniques and Systems
 Supplement 4.1
 Supplement 4.2
 Supplement 4.3
 Supplement 4.4
 Supplement 4.5
5 Daybooks and the Spirit World
Yan Changgui 晏昌貴
 The Spirit World
 Spirit Origin and Background: Explanation of the “Death Corpse-Ghost” 
 Expelling Demons and Spirits: Techniques of Exorcism in “Spellbinding”
 Spirits in the Context of Hemerology
 Supplement 5.1
6 The Zidanku 子彈庫 Silk Manuscripts
Li Ling 李零
 Discovery of the Zidanku Silk Manuscripts and the History of Ownership
 The Zidanku Silk Manuscripts: Physical Description and Contents
 The Zidanku Silk Manuscripts and Ancient Chinese Hemerological Literature
7 Calendars and Calendar Making in Qin and Han Times
Christopher Cullen
 Looking at a Calendar
 Calculating the Calendar
 Who Calculated the Calendar?
8 Daybooks in Qin and Han Religion
Marianne Bujard
 The First Tiller Cult: Public and Private Rites
 Local Cults of the Qin and Han
 Private Rituals in the Daybooks
9 The Legacy of Daybooks in Late Imperial and Modern China
Richard Smith
 Brief Overview of Calendars and Almanacs from the Tang through the Ming Dynasty
 State-Sponsored Cosmology in the Qing
 The State Calendar and Its Derivatives
 Qing Dynasty Almanacs
 Concluding Remarks
10 Hemerology in Medieval Europe
László Sándor Chardonnens
 Hemerology and Daybooks
 Hemerology and the Study of Time
 Divination, Commemoration, and Natural Philosophy
 Hemerological Practices
11 Babylonian Hemerologies and Menologies 408
Alasdair Livingstone
 Research Background
 The Babylonian Cultic Calendar
 The Hemerologies
 Use of the Hemerologies
 Retrospect: A Scientific Experiment in Hemerology


Appendix A: Survey of Excavated Daybooks, Daybook-Related Manuscripts, and Other Hemerological Material

Appendix B: Summary of Published Daybooks and Daybook-Related Manuscripts

Appendix C: Description of Select Hemerologies and Classificatory Systems in Daybooks


Sunday, June 25, 2017

春秋戦国時代: 燕国の考古学

Author :
石川 岳彦 (ISHIKAWA Takehiko)

Publication Date:
May 2017




Table of Contents:

序 宮本 一夫
序 章 
第Ⅰ部 春秋戦国時代の燕文化の編年と特質
 第1章 燕国青銅器の編年
 第2章 燕国の日用土器の編年
 第3章 燕国副葬土器の編年
 第4章 明刀銭の年代の再検討
 第5章 燕国における鉄器の出現と普及
 第6章 燕文化の独自性をめぐって
第Ⅱ部 燕国の遼寧地域への拡大をめぐって
 第7章 遼西における燕国の進出の年代とその様相
 第8章 遼東における燕国の進出の年代とその様相
終 章

Thursday, June 22, 2017

Buddhist Stone Sutras in China: Shandong Province 3: With an essay by Zheng Yan (中國佛教石經:山東省:第三卷)

Suey-Ling, Tsai 蔡穗玲
Yongbo, Wang 王永波


Publication date:
1 June 2017


The third volume of the five-volume series on Buddhist stone sutras in Shandong presents inscriptions on all mountains in Shandong other than those near Lake Dongping 東平湖 (volume 1) and the city of Zoucheng 鄒城 (volume 2), with the exception of Taishan 泰山 (to be covered in volume 4). 

The northernmost entry in this volume is a lost inscription (ca. 526) once situated among the sculptures at Yellow Stone Cliff 黄石崖, south of Jinan 濟南. Zheng Yan 鄭岩 analyzes the art historical significance of this site. Inscriptions under the open sky occur elsewhere at Mount Culai 徂徕 (dated 570), Mount Fenghuang 鳳凰山 (ca. 563 and 921), Mount Shuiniu 水牛山 (ca. 560), Mount Tao 陶山 (second half, 6th c.), and Mount Long 龍山 (second half, 6th c.), this last site discovered only in 2008. Lost inscriptions on Mounts Jian 尖山 (dated 575), Yang 陽山 (second half, 6th c.), and Ziyang (second half, 6th c.; here identified for the first time) have been reconstructed based on extant rubbings, epigraphic literature, and archaeological evidence. While “Perfection of Wisdom” now emerges as the key doctrinal concept in the Shandong mountains, the names of Buddhas, of which “Buddha King of Great Emptiness” is especially conspicuous, engender visions of cosmic time and space.

All engravings are fully documented with photographs and rubbings; they are transcribed, translated into English, and analyzed. This research has been conducted under the auspices of the Heidelberger Akademie der Wissenschaften by an international team led by Lothar Ledderose and supported by the cultural authorities in China. The volumes, bilingual in Chinese and English, address a wide audience.

Saturday, June 17, 2017

雲岡石窟の考古学: 遊牧国家の巨石仏をさぐる

岡村秀典 (OKAMURA, Hidenori)


Publication Date:
June 2017



Table of Contents:


第一章 雲岡石窟をめぐる歴史
 第一節 石窟前史
 第二節 文献にみえる北魏の石窟寺
 第三節 碑文にみえる復興事業
 第四節 発見と調査
第二章 雲岡石窟は如何にして造られたのか
 第一節 石窟の源流をたどる
 第二節 従来の年代観と新しい編年案
 第三節 未曾有の大工事
第三章 大仏窟の成立
 第一節 巨石仏の造像――前1期
 第二節 未完の大仏窟――前2期
 第三節 中央丘陵に広がる大仏窟――前3期
 第四節 雲岡前期の彫像
 第五節 大仏と皇帝
第四章 仏殿窟の成立
 第一節 双窟の出現――中1期
 第二節 馮太后の顕彰事業
 第三節 民間の造像――太和七年龕
第五章 中国式木造建築をかたどった石窟
 第一節 仏殿窟の完成――中2期
 第二節 双窟と「二聖」
 第三節 変容する仏殿窟――中3期
 第四節 塔廟窟と漢式服制の成立
第六章 雲岡石窟その後
 第一節 洛陽遷都後の中小窟――雲岡後期
 第二節 隋唐時代の仏三尊像
 第三節 遼金時代における石窟寺の復興


Monday, June 12, 2017

Traditional Chinese Architecture: Twelve Essays

Fu Xinian

Nancy S. Steinhardt

Alexandra Harrer

Publication date:
6 June 2017

Princeton University Press


Fu Xinian is considered by many to be the world's leading historian of Chinese architecture. He is an expert on every type of Chinese architecture from every period through the nineteenth century, and his work is at the cutting edge of the field. Traditional Chinese Architecture gathers together, for the first time in English, twelve seminal essays by Fu Xinian. This wide-ranging book pays special attention to the technical aspects of the building tradition since the first millennium BC, and Fu Xinian's signature drawings abundantly illustrate its nuances.

The essays delve into the modular basis for individual structures, complexes, and cities; lateral and longitudinal building frames; the unity of sculpture and building to create viewing angles; the influence of Chinese construction on Japanese architecture; and the reliability of images to inform us about architecture. Organized chronologically, the book also examines such topics as the representation of architecture on vessels in the Warring States period, early Buddhist architecture, and the evolution of imperial architecture from the Tang to Ming dynasty. A biography of Fu Xinian and a detailed Chinese-English glossary are included.

Table of Contents:

Biography of Fu Xinian 傅熹年 xxv

1 Representations of Architecture on Vessels of the Warring States Period 1

2 Reconstruction of Northern Dynasties Buildings Based on Relief Sculpture and Murals in Cave-Temples at Maijishan 31

3 Early Buddhist Architecture in China 79

4 The Development of Timber-Frame Architecture during the Two Jins and the Northern and Southern Dynasties 97

5 Architectural Features of the Northern and Southern Dynasties and the Sui and Tang Periods in China as Reflected in Japanese Architecture of the Asuka and Nara Periods 140

6 Hanyuan Hall at Daminggong in Tang Chang'an 167

7 The Module in Tang Architecture 209

8 Imperial Architecture of Tang through Ming and Its Relation to Other Architecture 226

9 The Problem of Pillar Displacement with Respect to the Characteristics of Song Construction 253

10 Song Architecture in South China and Its Relation to Japanese Great Buddha-Style Architecture of the Kamakura Period 273

11 Northern Song Architecture in the Painting A Thousand Li of Rivers and Mountains by Wang Ximeng 296

12 Typical Design Features of Ming Palaces and Altars in Beijing 315

Saturday, June 10, 2017

[Dissertation] Writing as Weaving: Intertextuality and the Huainanzi’s Self-Fashioning as an Embodiment of the Way

Tobias Benedikt Zürn

University of Wisconsin-Madison


Mark Meulenbeld; Mark Csikszentmihalyi


In her seminal essay “Against Interpretation” from 1964, Susan Sontag (1933-2004) tackled the dominant position of interpretation as the default mode of engagements with cultural objects. Since she sounded the call to defy the common hermeneutic strategy of emphasizing content over form more than fifty years ago, the phenomenon of privileging the production and deduction of meaning over the immediate presence of cultural objects persists in the Humanities. In my specific case, scholars in the field of Early China still read scriptures predominantly within an assumed philosophical context displaying a reductionist approach to writings that precludes from the outset the possibility of any non-discursive function(s) for texts. In other words, their interpretations rarely consider textual artifacts to be agents within contexts such as ritual or gift exchanges. My dissertation, titled “Writing as Weaving: Intertextuality and the Huainanzi’s Self-Fashioning as an Embodiment of the Way,” addresses this issue from the vantage point of the Huainanzi 淮南子, a highly constructed and intertextual scripture from the second century BCE that scholars have traditionally read in philosophical terms. Contrary to its current interpretation as an encyclopedic collection of philosophical treatises, the dissertation shows that the Huainanzi, which Liu An 劉安 (ca. 179-122 BCE, r. 164-122 BCE), the king of Huainan 淮南, presumably presented in 139 BCE at his inaugural visit to his nephew Emperor Wu 漢武帝 (born Liu Che 劉徹; 156-87 BCE, r. 141-87 BCE), had been fashioned as a powerful manifestation of the Way (dao 道). 

In the first part of the dissertation, I demonstrate that the Huainanzi employs at least the three images of a tree’s root (ben 本), a chariot wheel’s hub (gu 轂) or axle (zhu 軸), and a weaving (jingwei 經緯) or knotting (jigang 紀綱) texture that are commonly associated with the cosmos and the power (de 德) of the Dao to create a homology between the Liu clan’s scripture (Liushi zhi zhu 劉氏之書), the sage, and the Way. Hence, I propose that the Huainanzi had been fashioned in image (xiang 象) of the force that underlies the organization of the universe. In the second part of the dissertation, I showcase through the example of weaving that the Huainanzi is not merely depicted in homological terms with the Way. Based on a perceived correlation of the practices of writing and weaving during the Han dynasty (206 BCE-220 CE), I suggest that the Huainanzi in fact mimics and implements the cosmic process of weaving in its design and intertextual writing practice. By inserting and connecting various traces (ji 跡) of the words (yan 言) and deeds (shi 事) of pre-Han writers and kings in its texture, Liu An and his workshop apparently fashioned the Liu clan’s scripture both as being in image and as an embodiment of the Way (tidao 體道)—of the very force that connects and weaves together the celestial patterns (tianwen 天文) and terrestrial forms (dixing 地形) into a cosmic texture. Consequently, I speculate in my conclusion that Liu An and his workshop might have created the Liu clan’s scripture in image and as an embodiment of the Way in order to produce an wuwei-performing textual artifact that fulfills a similar role as the sage. By belonging to the Dao’s universal image or appearance category (xiang zhi lei 像之類 or xinglei 形類), the Huainanzi like the sage would create resonating correspondences (ganying 感應) with all the Myriad Beings (wan wu 萬物) and therefore would be able to impact and organize the entire world. Accordingly, my dissertation claims that we should further explore the possibility of non-discursive functions for Liu An’s miscellaneous and highly intertextual texture and potentially many other early Chinese texts. In fact, we should renegotiate the Huainanzi’s current and almost naturally assumed categorization as a “mere” encyclopedia and/or miscellaneous collection of philosophical treatises that educates about rather than actualizes or effects sagely rulership and cosmic order.