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Words with affricates by Wang Ying
No full textIn this recording, Wang Ying reads a list of words with affricates. Elan annotation file with transcription in the Ersu Romanization System
Words with affricates by Wang Ying
No full textIn this recording, Wang Ying reads a list of words with affricates. Elan annotation file with transcription in the Ersu Romanization System.Equipment: 索尼PWX—X70摄像机 索尼HDR-XR520E。 福斯特FOSTEX—FR专业便携式硬盘录音机 天猫录音机TASCAMDR-100MKII录音笔 GERMANY M88TG 话筒
[[alternative]]An Analysis of Wang Ying-lin's Historical Thought
No full text[[abstract]]Wang Ying-lin :O!lS?, the prominent scholar around the late Sung and early Yuan Dynasties, has left behind him a large body of academic works, many of which deal with the subject of history. An analysis of these historical works of his will not only help understand his personal views of history, but also provide a good example of the development of historical studies in the period when Neo-confucianism was flourshing.
Influenced by li hsueh ffif- (Neo-Confucianism) in this period, Wang Ying-lin places a special emphasis on the importance of heavenly laws and human mind for the interpretation of history. He holds that the correct way of historical interpretation is to present the right and wrong of things (i.e. the Ch'un-ch'iu Ta Yi, Wl^cA'S) instead of the causes for either success or failure only, as is the case in Tso-chuan ftfW. For the right and wrong of things is the embodiment of heavenly laws, which can be realized through the human mind. And this is a much higher value than the causes for success or failure. History is to affirm the deeds of those whose mind reflects heavenly laws nad to denounce the deeds of those whose mind harbours earthly desires only. In fact, success does often go to the former and failure to the latter. The fact itself supports the righteousness of heavenly laws. This can be proved by numerous historical evidences. To understand this is the purpose of historical studies, so that one will realize the importance of one's own spiritual cultivation and then strive to be a gentleman of virtue. These Neo-confucianist beliefs are adopted by Wang Ying-lin from the Sung scholars. And from this point of view, Wang criticizes the Confucian scholars in the Han Dynasty for lack of spiritual cultivation in spite of their scholarly attainments. He further points out that the flourishment of Confucianism at that time does no good to either the state or the people for exactly the above-mentioned reason. As an extrememly learned scholars, Wang Ying-lin also senses that the tendency of time and history can be seen in the continuation and transformation of the traditional ethico-political system. The national unification in the Ch'in Dynasty marks the end of feudalism as well as the vanishment of heavenly laws. Many of the political institutions in the Han Dynasty are inherited from Ch'in, and therefore embedded with bad elements. However, his interpretation of Han Wu Ti's ^SjJ-^'S? critical role in the gradual centralization of state power on the emperor over the prime minister is a purely historical view, with no trace of Neo-confucianist influence. This shows his competence in interpreting historical developments and producing classic works on history.
However, this competence of his is not fully realized, partly because of influences of this Neo-confucianist beliefs and partly because of his scholarly approach. As is known, Wang is extremely well-read and has taken extensive notes. His knowledge of historical documents is so proficient that his works often exhibit an accuracy of even a minor historical date, a convincing judgment on the reliability of a certain source, and the recollection of many views held by earlier Sung scholars that were gradually forgotten. All this shows his sophisticated scholarship in the collection, categorization and application of historical sources. But unfortunately, his heavy reliance on historical sources seems to result in a neglect of argument and analysis. His work in this respect remains at the level of contrasting and comparing sources or re-stating other people's views. This naturally limits his own academic achievements.
Wang Ying-lin's deep conviction in the truth of Neo-confucianism also leads to an over-reliance of his basic view-points in historical interpretation on Neo-confucianist ideas. These ideas, however, are supposed to be self-evident, just like the feudalist system which is established by the Sage in order to realize heavenly laws, and does not need to be verified. Besides, Wang's way of reasoning and inference is too simple. A single historical evidence can be used by him to base a generalized interpretation on, as he himself frequently says, "the founding or the destruction of the state can be brought about by the utterance of a single idea." He also tends to equate two things of the same nature but of different times. To him, the nature of things determines their function, regardless of their historical backgrounds. He thinks that by bringing things together in this manner, a better understanding of their significance can be achieved. He does not seem to give any consideration to the feasibility of disregarding historical differences. The weakness in his historical studies is clearly seen here. His approach to historical studies is not based on a thorough understanding of the character- istics of a particular historical time and an objective analysis of the motives of the persons involved, and therefore can hardly be expected to turn out original view with convincing evidences.
Wang Ying-lin was highly regarded by scholars of criticism of the Ch'ing Dynasty. And his book Kun-hsueh Chi-weni ffl?E[M was so much valued that several commentaries were published. In these commentaries, however, critical views can be found against Wang's way of argumentation. The chief weakness is believed to be a lack of evidence for his generalizations, since Wang tends to make interpretations of historical issues with unsupported views which only sound nice but provide no help for the understanding of the issues. Apart from that, the over-simplicity of his inferences is also noticed. Conclusions are often based on simple categorization without an in-depth understanding of the particular historical situations. Such conclusions, drawn from the most superficial phenomena, cannot be of any significance in view of the complicated nature of historical issues.
Of Wang Ying-lin's critics, Chang Hsueh-ch'eng li^M is the most acute, who points out that what Wang possesses is craftsmanship rather than scholarship. Craftsmanship here, according to Chang, means the ability of source-collecting, categorizing, comparing and contrasting, and book-compiling, while scholarship requires the competence of analytical interpretation of the collected sources based on thorough understanding as well as original thinking which will provides enlightenment and inspiration for late generations. Figuratively speaking, Chang further explains, craftsmanship is just like sorghum to be distilled for spirit while scholarship equals to real liquor. And Wang Ying-lin's works is just like a pile of Chinese sorghum.
Regarding academic influences upon him, Wang Ying-lin is closer to Chu Hsi 7^11 and Lu Tsu-ch'ien Hflllt in terms of both basic approaches to historical subjects and patterns of academic argumentation. However, there exist considerable differences between them, too. As influential scholars of the Southern Sung Dynasty, both Chu and Lu are extremely erudite with a large body of scholarly works left behind. And significantly, their interpretations of historical issues are all prudently based on careful study and in-depth understanding. It is clear that Wang Ying-lin consciously pursues an extensive and profound scholarship as possessed by those two scholars before him but loses hold of their attitude of prudence and meticulousness toward academic studies. Wang particularly admires those two scholars for their emphasis on the value of both Neo-confucianist principles and classic historical sources. Both scholars are frequently quoted in his works. Presumably, he regards the application of Neo-confucianist principles in historical studies as the combinaton of learning with morality, which will lead, in his belief, to an idealized state of spiritual cultivation. But such a combination, if not founded on a basis of careful study and original thinking, will make up nothing more than a superficial, mechanical, or inorganic match. Therefore, it is not likely to be an effective means for significant accomplishments, not to mention anything comparable to those achieved by Chu Hsi and Lu Tsu-ch'ien. In brief, though Wang Ying-lin has carried on the academic work initiated by the main-stream Neo-confucianist scholars of the Southern Sung Dynasty, he chooses to neglect their distinctive approaches. For this reason, it seems rather inappropriate to label him as their successor. It is the belief of the author of the present paper that Hu San-sheng t^H^", the annotator of Tzu-chih t'ung-chien 'ItifiMHi exemplifies the application of Neo-confucianism to the studies of history during the late Sung and early Yuan Dynasties.
The study of history today varies a great deal from that in the past in terms of both subject and approach. Wang's works on history are no longer on the list of books required of a students of history. The reason lies chiefly in the fact that in spite of their extensiveness, his works lack the quality of meticulousness and therefore cannot be expected either to broaden readers' scope of knowledge or to enlighten their mind. It is only natural that such works are considered to be out of date in our present time.
Key Words: Wang Ying-lin, Historical thought, Kun-hsueh Chi-weni, Tzu-chih t'ung-chien[[fileno]]JA01_1997_p28
A new species of the genus Xenophrys (Amphibia: Anura: Megophryidae) from an offshore island in Guangdong Province, southeastern China
No full textWang, Ying-Yong (2017): A new species of the genus Xenophrys (Amphibia: Anura: Megophryidae) from an offshore island in Guangdong Province, southeastern China. Zootaxa 4324 (3): 541-556, DOI: https://doi.org/10.11646/zootaxa.4324.3.
THOMAS ZIEGLER, CUONG THE PHAM, TAN VAN NGUYEN, TRUONG QUANG NGUYEN JIAN WANG, YING-YONG WANG, BRYAN L. STUART & MINH DUC LE (2019) A new species of Opisthotropis from northern Vietnam previously misidentified as the Yellow-spotted Mountain Stream Keelback O. maculosa Stuart & Chuaynkern, 2007 (Squamata: Natricidae). Zootaxa, 4613, 579-586.
No full textZiegler, Thomas, Pham, Cuong The, Nguyen, Tan Van, Nguyen, Truong Quang, Wang, Jian, Wang, Ying-Yong, Stuart, Bryan L., Le, Minh Duc (2021): THOMAS ZIEGLER, CUONG THE PHAM, TAN VAN NGUYEN, TRUONG QUANG NGUYEN JIAN WANG, YING-YONG WANG, BRYAN L. STUART & MINH DUC LE (2019) A new species of Opisthotropis from northern Vietnam previously misidentified as the Yellow-spotted Mountain Stream Keelback O. maculosa Stuart & Chuaynkern, 2007 (Squamata: Natricidae). Zootaxa, 4613, 579-586. Zootaxa 4903 (4): 598-598, DOI: 10.11646/zootaxa.4903.4.
ELF research in the Chinese context
No full textChina has a large English-knowing population, with great relevance to the spread of English as a lingua franca around the globe. This makes China a focus of the debate as to the future of English (e.g. Crystal 2008, Graddol 1997, Jenkins 2015). While research into ELF in the European context has yielded fruitful results, it is high time to explore what ELF research in the Chinese context can offer and add to our understanding of ELF as a global phenomenon. This symposium thus brings together four studies focusing on ELF in the Chinese context to exemplify some issues that might be comparable or incomparable to those of interest in other localities in response to the present spread of ELF. It is also the purpose of this symposium to invite the discussion of ELF implications for the understanding of language realities and policy issues in various context
Understanding the complexity of ELF attitudes: a focus on Chinese speakers
No full textIn the context of English globalization, there is an increasing voice criticizing the status quo whereby the minority of English knowing population, known as native English speakers (NESs), is exclusively accepted as the norm provider of English, a language that serves as a lingua franca used by people from all over the world today. A considerable body of corpus research (e.g. Mauranen 2003, Seidlhofer 2004) has justified non-native English speakers’ (NNESs’) use of English as a lingua franca (ELF), which is likely to be at odd with NES norms. However, the legitimacy of NNESs’ Englishes owes a lot to the users’ attitudes (Jenkins 2007). Given this, this study focuses on Chinese speakers and investigates the extent to which Chinese speakers’ ELF (CHELF) is acceptable in folk perspectives. The data collected among both university students and professionals illuminate ambiguity, contradiction, inconsistency and dynamics in the participants’ perceptions, validating previous studies (e.g. Jenkins 2007) on ELF attitudes in terms of the complexity nature. This presentation will report some findings emerging in the triangulation among questionnaires, interviews and focus groups, with the focus on the complex relationships between contextual and conceptual factors, between those factors and emergent attitudes. In particular, three questions will be sought to answer: 1. how can we understand the complexity of ELF attitudes?, 2. how can we investigate the complexity of ELF attitudes?, and 3. what implications can we draw from the complexity? The discussion will lead to the conclusion that conceptual and contextual factors are interrelated and working together to influence, shape and develop the participants’ attitudes. The revealing of conceptual and contextual factors will also invite the reconsideration of the appropriateness of NES norms for NNESs.<br/
Chinese ELF speakers’ perceptions of English in change
No full textResearchers of English as a lingua franca (ELF) have uncovered the phenomenon that English is being shaped by non-native English speakers (NNESs) and justified NNESs’ Englishes on the basis of their conceptualization of English in its changing form. The work thus challenges the presumption that NNESs should follow native English speakers’ (NESs’) norms in international communication. However, it remains unclear whether NNESs see their variations from NESs’ English as the manifestation of this phenomenon. This paper provides some insights into this issue, with the focus on Chinese ELF users’ perceptions of ELF as used by themselves and different from NESs’ English. The data, collected among both professionals and university students through questionnaires and interviews, reveals the contradiction and struggle within different participants reflecting on their own English in the context of English globalization. While the quantitative data shows the generally neutral attitude towards variations from NESs’ English, the qualitative data illuminates the conflict in their perceptions between NES norms and NNESs’ needs for endonormativity. In light of these, this paper concludes by discussing both the possibility of ELF to develop into its legitimacy in Chinese users’ perspective and some challenges in this direction
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