3,362 research outputs found
Qing Zhuang: 2024 Irma Black Award Silver Medal Acceptance Speech
No full textAuthor Qing Zhuang gives an acceptance speech for Rainbow Shopping (Holiday House)https://educate.bankstreet.edu/irma_black_awards/1012/thumbnail.jp
Lymphoma Presenting as a Mass of the Vulva: report of a case of a rare vulvar neoplasm not treated by surgery
No full textVulvar lymphoma is exceedingly rare, and must be considered in the differential diagnosis of a blue cell tumor.Peer reviewe
Chinese Glass of the Qing Dynasty 1644-1911: The Robert H. Clague Collection
No full texttableOfContents: Preface Page 7
Introduction Page 9
The Robert H. Clague Collection Page 17
A Brief Account of Qing Dynasty Glass Page 71
Qing Enameled Glass Page 87
Bibliography Page 9
Xiu xiang xi lai yan yi : Liang wu di quan zhuan : [40 hui /
No full textDi 17 hui preceded by caption title, juan, author and publisher statements for Kangxi gui chou (1673) xu Yu shi Yong qing tang kan ben.Mode of access: Internet
A Textual Reseach About Lost Qing Shi-hua
No full textThis paper is a continuation of the author's thesis entitled "A Catalogue of The Qing Dynasty Poetry Books" ("Chinese Poetry", Vol. 4, 1996, The Publishing House of Nanjing University, China). It is a textual for the lost poetry books of the Qing Dynasty. The document about author, content and source of 200 kinds of poetry books was collected in this paper
[Review] 李立 、史青：《清代雲南「夷人圖說」研究》(Li Li & Shi Qing: Research on Qing Dynasty Ethnographic Albums from Yunnan Province)
No full textLi Li 李立 & Shi Qing 史青, Qingdai Yunnan ‘Yiren tushuo’ yanjiu 清代雲南「夷人圖說」研究 (Research on Qing Dynasty Ethnographic Albums from Yunnan Province), Beijing: Zhonghua shuju, 2021. ISBN 9787101153354, 164 pages, 68 RMB. Reviewed by Li Yutong 李雨桐 (Albert-Ludwig University of Freiburg) This book provides a comprehensive examination of ethnographic albums in Yunnan during the Qing dynasty (1644–1911). The authors Li Li (Yunnan Normal University) and his co-author Shi Qing (Yunnan Forestry Technical Co..
On Meng Sen's teaching and lecture notes of Ming and Qing history at Peking University during the 1930s
No full textWhile teaching the histories of the Ming and Qing dynasties, Meng Sen (1869-1937), developed three textbooks in the 1930s: Lecture Notes on the Ming History (.... Mingshi jiangyi), Lecture Notes on the Qing History (.... Qingshi jiangyi), and Lecture Notes on the History of the Founding of the Manchu State (....... Manzhou kaiguo shi jiangyi). In these book titles, the term " history" refers specifically to "standard history."In tracing Meng Sen's original intention in producing these textbooks, all three works suggest the author's desire to write history. He wrote Lecture Notes on the Ming History to prepare a future revision of the History of the Ming (.. Mingshi); similarly he wrote Lecture Notes on the Qing History and Lecture Notes on the History of the Founding of the Manchu State with the intention to revise the Draft History of the Qing (... Qingshi gao). Meng Sen summarized Sima Guang's (..., 1019-86) view of history as " imitating the good and avoiding the bad," which he believed represented the "essential meaning of history." Meng followed Sima Guang's model in compiling the Lecture Notes on the Ming History and Lecture Notes on the Qing History, as shown in their style and format. By comparison, his writing of the Lecture Notes on the History of the Founding of the Manchu State attempted to merge the traditional annals-biographic style with narrative history from the West, or to pour old wine into a new bottle. Meng Sen presented his innovative efforts at Peking University, introducing young scholars to standards for history writing, and doing his utmost to guide and encourage his students; some of whom became noted scholars in the study of Ming and Qing histories.A&HCIARTICLE2119-1545
Valenze di Qing nel Zhuangzi
No full textL'analisi delle valenze che qing assume nel Zhuangzi mostra come i diversi
significati del carattere siano legati da un rapporto di mutua e logica derivazione e come siano tutti
riconducibili a una matrice comune che consente una descrizione coerente del concetto di qing nel
rispetto della sua polisemia.
Il significato fondamentale di qing si evidenzia nell'uso del termine in riferimento al Dao,
del quale indica le caratteristiche intrinseche, designando di conseguenza anche quelle di tutte le
cose, che del Dao sono manifestazione. Consistendo in ciò che le cose sono in sé per propria natura,
qing costituisce l'oggetto ideale della conoscenza, designando pertanto anche la verità dei fatti e la
veridicità delle parole. In relazione all'essere umano, qing ne designa in modo particolare la
naturale predisposizione a relazionarsi con l'altro e con l'ambiente in generale reagendo agli stimoli
da questi forniti; qing costituisce il processo reattivo e comunicativo peculiare all'uomo, processo in
cui la formulazione di giudizi, il sorgere di preferenze, emozioni, desideri e intenzioni si legano in
un rapporto di mutua derivazione e dipendenza.
Qing, indicando le caratteristiche intrinseche dell'uomo, si rivela affine a xing (natura
umana). Il carattere xing non occorre nella prima sezione del Zhuangzi, nella quale inoltre non si
riscontrano termini a esso pienamente corrispondenti e pertanto in grado di sostituirlo; l'analisi del
rapporto tra qing e xing e del contesto polemico che segna l'esplicita introduzione del tema di xing
nel testo induce a ipotizzare che l'assenza del carattere xing dal nucleo originario del Zhuangzi, non
impedendo al suo autore di trattare della natura umana, esprima il suo rifiuto di aderire alla
concezione propugnatane dai pensatori suoi contemporanei, in particolare da Mencio. Qing designa
le caratteristiche intrinseche della natura umana: la conservazione della purezza e della spontaneità
che costituiscono la dotazione originaria dell'uomo consente di preservare l'integrità di qing, e
dunque di xing, e di agire in modo morale; l'allontanamento da tale condizione porta all'alterazione
di qing e all'adesione a quei valori morali artificiali e convenzionali la cui imposizione il Zhuangzi
avversa.
Le valenze di qing riscontrate nel Zhuangzi sono attestate anche nelle altre opere del periodo
pre-Qin, le quali inoltre frequentemente impiegano il termine nel senso di "sentimento, emozione".
Si esclude che nel Zhuangzi qing possa assumere in maniera diretta tale accezione, per quanto
l'opera attribuisca un valore fondamentale alle emozioni, considerando le modalità della loro
espressione indice della qualità pura o alterata del qing dell'individuo e ritenendo che esse svolgano
un ruolo primario nel motivare nel singolo la volontà di ripristinare la purezza originaria del proprio
qing. Le opere coeve al Zhuangzi individuano nella spontaneità delle emozioni il segnale
dell'imperfezione morale di xing, indicando nella pratica rituale e nello studio i mezzi utili a
regolare le emozioni e a condurre alla moralità la natura umana. Diversamente, per il Zhuangzi xing,
essendo determinato dal Dao, all'origine è moralmente buono, così come di conseguenza le
emozioni in cui si esprime; la radice del male risiede nell'errore gnoseologico, che porta ad aderire
a conoscenze parziali che ostacolano la comprensione del Dao e dei valori che da esso discendono; i
limiti della conoscenza condizionano lo svolgersi del processo di reazione e comunicazione che è
parte costitutiva del qing dell'uomo causando il sorgere di emozioni inappropriate e smodate che
rivelano l'allontanamento dell'individuo dall'Autenticità. Il rifiuto del Zhuangzi di impiegare qing
nel senso di "emozione" e l'enfasi posta sul problema della conoscenza si ritiene esprimano il
rifiuto della concezione negativa delle emozioni e della natura umana propugnata dagli altri
pensatori del periodo pre-Qin.
The analysis of qing in the Zhuangzi shows that the different meanings the term
takes are connected in a relation of mutual and logical derivation, and that they all stem from a
common basis which allows to give the concept of qing a coherent description in full respect of its
polysemy.
Qing reveals its basic meaning in the occurrences in which it is used with reference to the
Dao, whose it indicates the intrinsic characteristics, therefore indicating also the intrinsic
characteristics of all the things, which of the Dao are manifestations. Being what things are in
themselves according to their nature, qing constitutes the ideal object of knowledge, and thus it also
denotes the truth of facts and words. In relation to human beings, qing particularly denotes man's
natural predisposition to interact with the other and generally with the surrounding environment by
reacting to the stimuli he receives from them; qing constitutes the reaction and communication
process peculiar to man, process in which the formulation of judgements, the rising of preferences,
emotions, desires, and intentions are connected in a relation of mutual derivation and dependence.
Qing, indicating man's intrinsic characteristics, reveals itself to be similar to xing (human
nature). The character xing does not occur in the first section of the Zhuangzi; the analysis of the
relation between qing and xing and of the polemical context marking the explicit introduction of the
topic of human nature in the work induces to hypothesize that the absence of the character from the
original core of the Zhuangzi, not preventing its author from dealing with the theme of human
nature, expresses his refusal towards the conception of xing held by the other thinkers of the period,
particularly by Mencius. Qing designates the intrinsic characteristics of human nature; the
preservation of the purity and spontaneity of man's original endowment allows to preserve the
integrity of qing, and hence of xing, and thus to act morally, whilst the deviation from the original
purity causes the authenticity of qing to be lost, and man to adhere to those artificial and
conventional moral values whose imposition the Zhuangzi refuses.
The meanings of qing found in the Zhuangzi are also attested in the other pre-Qin works, in
which, moreover, qing is often given the sense of "feeling, emotion"; the analysis of the text
induces to rule out the possibility for qing to take this meaning directly in the Zhuangzi, although
the work attributes a fundamental value to emotions, deeming the ways in which they are expressed
to betoken the pure or altered quality of the individual's qing, and believing emotions to play a
primary role in determining the individual's will to restore the original purity of his qing. The works
contemporary to the Zhuangzi deem the spontaneity of emotions to be the signal of man's moral
imperfection, indicating the ritual practice and learning as the means by which regulate emotions
and bring morality to human nature; differently, for the Zhuangzi xing, being determined by the Dao,
is morally good, and consequently also the emotions by means of which it expresses itself are
morally good. The Zhuangzi indicates the root of evil in the gnoseological mistake causing man to
adhere to partial forms of knowledge which hinder the understanding of the Dao and of the values
deriving from it; the limits of partial knowledge condition the carrying out of the reaction and
communication process which is constitutive part of man's qing, causing inappropriate and
excessive emotions to rise; such emotions reveal the individual's deviation from the Authenticity of
his nature. We believe the refusal of the Zhuangzi to use qing in the meaning of "emotion" and the
emphasis it puts on the problem of knowledge to be expression of the refusal of the authors of the
work towards the negative conception of emotions and of human nature held by the other thinkers
of the pre-Qin period
Textual Research into"Biography of Zheng Chenggong"——about the different records between Draft of Qing Dynasty and Biographies in Qing Dynasty
No full text学者论及《清史稿》和《清史列传》两书的史料价值时,常常认为《清史列传》高于《清史稿》。本文对这一看法提出不同看法,通过对两书《郑成功传》七则明显不同的记载进行考订,发现《清史稿》虽存在不少错误,而可信之处亦多; 《清史列传》虽存在许多优点,而错误亦存不少。评判两书的史料价值,应当进行具体的考订分析,不可一概而论。The historians often think that the worth of historical data of the Biographies in the Qing Dynastyis greater than the worth ofthe Draft of the Qing Dynasty.In this essay,the author puts forward a different opinion.After the textual research into "the Biography of Zheng Chenggong ",the author finds there are seven different records between the two history books. In the Draft of the Qing Dynasty,although there are some wrong records,there are many creditable records.Inthe Biographies in the Qing Dynasty,although there are many advantages, there are many errors.To evaluate the worth of historical data of the two history books.we should do the textual research concretely
Accounting and Statistics in China Under the Qing Dynasty
No full textThe Chinese economy has been steadily showing growth and development for decades, which attracts the attention of the largest scientists around the world to the economic model of this country, business practices, accounting and statistics. The author conducted this study using the historical observation methods, comparison, sampling, systematization and generalization. Also, the author studied sources mainly in Chinese and analyzed publicly available publications in Russian and English. The research divided the features of the national economy growth during the Qing Dynasty into two historical periods: before the opium wars and in the post-opium period until the fall of the dynasty itself. The paper has given the main regulations governing the accounting and statistics of economic management, including the Laws of the Qing Dynasty and Regulations on the registration of households. The research has considered the basics of organizing statistics and accounting at the national level during the early and late Qing Dynasty, including the activities of the Ministry of Households, the Bureau of Statistics, the Bureau of Investigation, the Customs Administration and the China Post. The practical significance of the work for Russian specialists lies in the detailed coverage of national methods of accounting and statistics, such as the household registration Qianlong baojia, the system of tax books and acres segmentation, three-legged accounting, four-legged methods and Dragon Doors. The paper presents the main ideas and research results of such prominent Chinese thinkers in accounting and statistics as Gu Yanwu, Hong Liangji, Wei Yuan Wang Shiduo and Peng Zuzhi
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