48,444 research outputs found
Mu tian zi zhuan: liu juan.
No full text郭璞註 ; 程榮校.綫裝, 1函.框20.1x14.2公分, 9行20字, 小字雙行同, 白口, 單白魚尾, 左右雙邊. 版心上鐫題名, 中鐫卷次, 下鐫葉次.明刻"漢魏叢書"本?卷末鐫"錢塘郭志學寫"Xian zhuang, 1 han.Kuang 20.1 x 14.2 gong fen, 9 hang 20 zi, xiao zi shuang hang tong, bai kou, dan bai yu wei, zuo you shuang bian. Ban xin shang juan ti ming, zhong juan juan ci, xia juan ye ci.Ming ke "Han Wei cong shu" ben?Juan mo juan "Qiantang Guo Zhixue xie"Guo Pu zhu ; Cheng Rong jiao
Ming Qing Hua yan chuan cheng shi liao liang zhong : "Xian shou zong cheng" yu "Xian shou chuan deng lu" /
No full textZong pai wen ti shi zhong guo fo jiao fa zhan li shi guo cheng dang zhong yi ge nan jie de xian xiang, zong guan zhong guo fo jiao, jing tu yi zong neng fou cheng li zhi jin reng ran ju song fen yun, tian tai yu chan zong you yu you wan zheng de wen xian ji lu, yuan liu chuan cheng xiang dui qing xi. Zhi yu xian shou zong de li shi fa zhan, duo shu fang fu meng long zhi zi, ran er suo xing jin nian xu duo chong yao shi liao xiang ji wen shi, ming qing yi lai xian shou zong fa xi chuan cheng yuan liu ji hu ke wei yun wu kuo qing, zai ci ji chu zhi shang, xue jie dui yu zhong guo fo jiao zong pai fa zhan li shi jin cheng de ren shi yi jing da fu gai xie. "Xian shou zong cheng" yu "xian shou chuan deng lu" shi ming qing yi lai liang bu zhong yao de hua yan chuan cheng shi liao, dui ren shi xian shou zong li shi fa zhan guo cheng ti gong yi ge zhong yao xian suo.宗派問題是中國佛教發展歷史過程當中一個難解的現象,綜觀中國佛教,淨土一宗能否成立至今仍然聚訟紛紜,天台與禪宗由於有完整的文獻記錄,源流傳承相對清晰.至於賢首宗的歷史發展,多屬彷彿朦朧之姿,然而所幸近年許多重要史料相繼問世,明清以來賢首宗法系傳承源流幾乎可謂雲霧廓清,在此基礎之上,學界對於中國佛教宗派發展歷史進程的認識已經大幅改寫."賢首宗乘"與"賢首傳燈錄"是明清以來兩部重要的華嚴傳承史料,對認識賢首宗歷史發展過程提供一個重要線索.Fu lu: fo xin ci ji miao bian da shi bie feng tong gong ta ming deng san zhong.Includes index.附錄: 佛心慈濟妙辨大師別峰同公塔銘等三種Zong pai wen ti shi zhong guo fo jiao fa zhan li shi guo cheng dang zhong yi ge nan jie de xian xiang, zong guan zhong guo fo jiao, jing tu yi zong neng fou cheng li zhi jin reng ran ju song fen yun, tian tai yu chan zong you yu you wan zheng de wen xian ji lu, yuan liu chuan cheng xiang dui qing xi. Zhi yu xian shou zong de li shi fa zhan, duo shu fang fu meng long zhi zi, ran er suo xing jin nian xu duo chong yao shi liao xiang ji wen shi, ming qing yi lai xian shou zong fa xi chuan cheng yuan liu ji hu ke wei yun wu kuo qing, zai ci ji chu zhi shang, xue jie dui yu zhong guo fo jiao zong pai fa zhan li shi jin cheng de ren shi yi jing da fu gai xie. "Xian shou zong cheng" yu "xian shou chuan deng lu" shi ming qing yi lai liang bu zhong yao de hua yan chuan cheng shi liao, dui ren shi xian shou zong li shi fa zhan guo cheng ti gong yi ge zhong yao xian suo.宗派問題是中國佛教發展歷史過程當中一個難解的現象,綜觀中國佛教,淨土一宗能否成立至今仍然聚訟紛紜,天台與禪宗由於有完整的文獻記錄,源流傳承相對清晰.至於賢首宗的歷史發展,多屬彷彿朦朧之姿,然而所幸近年許多重要史料相繼問世,明清以來賢首宗法系傳承源流幾乎可謂雲霧廓清,在此基礎之上,學界對於中國佛教宗派發展歷史進程的認識已經大幅改寫."賢首宗乘"與"賢首傳燈錄"是明清以來兩部重要的華嚴傳承史料,對認識賢首宗歷史發展過程提供一個重要線索.Taiwan resource centre for Chinese studie
Neng yuan yu kuang ye gong cheng juan di zhi zi yuan ke xue ji shu yu gong cheng fen ce
No full textBen shu shou lu le 49 wei he ke xue ji shu yu gong cheng zhuan jia,Zhan shi ta men de qiu xue jing li,Xue shu cheng jiu,Zhi xue fang lüe he jia zhi guan nian.Juan shou jian yao hui gu 20 shi ji zhong guo he ke xue ji shu yu gong cheng fa zhan jian shi,Juan wei fu 20 shi ji zhong guo he ke xue ji shu yu gong cheng da shi j
Tegolophus oblatus Xue, Cheng & Hong 2011
No full textTegolophus oblatus Xue, Cheng & Hong, 2011 Tegolophus oblatus Xue, Cheng & Hong, 2011b: 330–332. Material examined. 4 females and 1 male (slide number NJAUAcariEriH8), from Syringa oblata Lindl. (Oleaceae), Jiagedaqi, Heilongjiang Province, P. R. China, 50°24'27''N, 124°06'43''E, elevation 365m, 17 July 2008, coll. Xiao-Feng Xue, Zhen Wang & Zi-Wei Song. Host. Syringa oblata Lindl. (Oleaceae). Relation to host. Vagrant. Distribution. China (Heilongjiang).Published as part of XUE, XIAO-FENG, GUO, JING-FENG & HONG, XIAO-YUE, 2013, Eriophyoid mites from Northeast China (Acari: Eriophyoidea) , pp. 1-123 in Zootaxa 3689 (1) on page 89, DOI: 10.11646/zootaxa.3689.1.1, http://zenodo.org/record/603121
Birds and Beasts in the Zhuangzi, Fables Interpreted by Guo Xiang and Cheng Xuanying
No full textBirds and beasts often appear in the Zhuangzi, in fables and parables meant to be read analogically as instructions for human thought and behavior. Whereas the analogical significance of some fables is obvious, in others it is obscure and in need of explication, and even the readily accessible can be made to yield more clarity thanks to commentaries. This paper explores contributions made by the commentaries of Guo Xiang (252–312) and Cheng Xuanying (ca. 620–670) to the understanding of such fables. Guo Xiang and Wang Bi 王弼 (226–249) are the two most important figures in the xuanxue 玄學 “arcane learning” or “Neo-Daoism” movement of early medieval China (third to sixth century C.E.), which combined elements of Confucianism with the thought of Daoist foundational texts, especially the Daode jing (Classic of the Dao and Virtue) and the Zhuangzi (Sayings of Master Zhuang). Focus of the movement was the promotion of the concept and practice of the sage-ruler as a catalyst for the regeneration of self and society, leading to the foundation of a worldly utopia. Guo’s is the earliest intact philosophical commentary to the Zhuangzi and one of the most widely read during premodern times. Cheng Xuanying composed the only subcommentary to Guo’s commentary. Its more explicit style is most helpful in deciphering Guo’s too often cryptic and elliptical statements. However, it also tends to shunt Guo’s statecraft reading of the Zhuangzi more in the direction of explicating philosophical and religious dimensions of the text. Whereas Guo’s observations about sagehood, self-fulfillment, and the good life largely focus on the sage-ruler and his relation to his people, Cheng’s approach tends more to explore issues of personal self-realization and individual enlightenment, and, as such, is far more “religious” than Guo’s. However, when it comes to accounts of birds and beasts, parodies and satires, which address the limitations, failures, delusions and faulty assumptions, narrow-mindedness, and other human foibles, both Guo and Cheng see them all rooted in self-conscious thought and knowledge, and thus deadly impediments to enlightenment. Other passages about beasts and birds use animal fables as exemplars of truth concerning endowed personal nature and the natural propensity to stay within the bounds of individual natural capacity. Since the commentaries of Guo and Cheng add important dimensions to these accounts, this study explores these as well
Zhongguo neng cheng wei shi jie gong chang ma?
No full textBen shu shou ru lun wen 41 pian, nei rong wei rao " zhong guo neng fou cheng wei shi jie gong chang " zhe ge zhu ti. bian zhe ren wei : mu qian zhong guo hai bu shi " shi jie gong chang " huo " shi jie zhi zao ye ji di " ; zhong guo zhi shi zai lao dong li mi ji xing chan ye yi ji lao dong mi ji xing yu ji shu mi ji xing xiang jie he de zu zhuang jia gong ye ling yu, ke yi shuo yi cheng wei shi jie de gong chan
Wages and employment status of China's migrant workers
No full textFei Guo, Zhiming Cheng, Graeme Hugo, and Wenshu Ga
Wang Cheng-li, Bohai Jianshi, Li Dian-fu & Sun Yu-liang, Bohai guo Yang Bao-long, Bohai-shi rumen
No full textYonglip Joo. Wang Cheng-li, Bohai Jianshi, Li Dian-fu & Sun Yu-liang, Bohai guo Yang Bao-long, Bohai-shi rumen. In: Cahiers d'Extrême-Asie, vol. 6, 1991. Numéro spécial Chamanisme coréen - Special Issue on Korean Shamanism. pp. 311-313
Guo Fu, Li Yuebi [Needham, Joseph] et Cheng Qingtai, Zhongguo gudai dongwuxue shi (Histoire de la zoologie ancienne chinoise).
No full textElisseeff Danielle, Cartier Michel. Guo Fu, Li Yuebi [Needham, Joseph] et Cheng Qingtai, Zhongguo gudai dongwuxue shi (Histoire de la zoologie ancienne chinoise). . In: Études rurales, n°151-152, 1999. Autres temps, autres lieux. pp. 273-276
A Study on Luo Zhi Cheng\ue2s Historical narrative poems
No full textLuo Zhi Cheng is an important poet in the field of Taiwanese modern poetry, who is known for distinctive linguistic style and intense creative consciousness that are respected. Based on his powerful imagination and flourishing creativity as two primary advantages, through the mediation of poetry, prose, remarks, and commentaries, he maximally amplifies the implication of literature, and thereby composes himself and enriches the character. Distinguished from the majority of researchers focusing on Luo\ue2s lyric works, this study particularly found a writing context of \ue2avoidance of lyric sensibility\ue2 in Luo\ue2s poems, that is, his series of works historical themes in the form of long poems utilizing narrative skills to exhibit the remarkable consistency between the internality and the externality of the author.
\ue3\ue3This study conducted a comparative investigation of Luo\ue2s poetry work (The Book of Zhuzi) and prose works (Austral Court\ue2s Notandum and The Initiation of Civilization) to build a relatively more multi-faceted \ue2author\ue2s image of Luo Zhi Cheng\ue2 according to the writing of works of historical themes. Using the methodology of narratology, I departed from the internality of the text (the collection of poems) to identify how Luo forms the ideal spectrum of character by shaping historical persons; and meanwhile, I equally departed from the collections of prose to grasp the external information of the texts, and thereby clarified that Luo may treat \ue2writing, individual, and society\ue2 as a process of self-fulfillment. It is the two corresponding identities \ue2poet\ue2 and \ue2the intellectual\ue2 that are the mechanism of his constructing self-justification. Such investigation of the internality and the externality of text confirmed the complex relationships of the sustained \ue2opposition,\ue2 \ue2coexistence,\ue2 and \ue2conflict\ue2 between Luo and his works of historical themes
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