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Tong su yan yi
No full textV.1-13. 《新鐫批評出像通俗奇俠禪眞逸史》乾集. 卷一. 第一至五回 -- 坎集. 卷二. 第六至十回 -- 艮集. 卷三. 第十一至十五回 -- 震集. 卷四. 第十六至二十回 -- 巽集. 卷五. 第二十一至二十五回 -- 離集. 卷六. 第二十六至三十回 -- 坤集. 卷七. 第三十一至三十五回 -- 兌集. 卷八. 第三十六至四十回.v.14-20. 《新鐫批評出像通俗演義禪眞後史》甲集. 卷一. 第一至六回 -- 乙集. 卷二. 第七至十二回 -- 丙集. 卷三. 第十三至十八回 -- 丁集. 卷四. 第十九至二十四回 -- 戊集. 卷五. 第二十五至三十二回 -- [己集. 卷六]. 第三十三至三十六回 -- 庚集. 卷七. 第三十七至四十二回 -- 辛集. 卷八. 第四十三至五十三回.Detailed table of contents in vernacular field only.Detailed table of contents in vernacular field only.淸溪道人編次 ; 心心僊侶...[et al.]評訂. 新鐫批評出像通俗演義禪眞後史 : 共八卷五十三回 / 淸溪道人編次 ; 冲和居士評校.綫裝, 2函.框14x10.3公分, 10行24字, 無界行. 白口, 左右雙邊, 單黑魚尾. 版心上鐫"禪眞逸史", 中鐫回次, 下鐫葉次. 《後史》行間有批點.見《香港中文大學圖書館古藉善本書錄》(2001, p. 156)《逸史》内封頁題"禪真逸史, 清心道人編次, 本衙梓行" ; 《後史》内封頁題"通俗演義, 禪真後史, 本衙藏板"《後史》前有崇禎己巳[1629]翠娛閣主人序.Library's copy: 原書《後史》第三十一至三十二回葉次亂序, 並缺第三十一回首數葉.Xian zhuang, 2 han.Kuang 14 x 10.3 gong fen, 10 hang 24 zi, wu jie hang. Bai kou, zuo you shuang bian, dan hei yu wei. Ban xin shang juan "Chan zhen yi shi", zhong juan hui ci, xia juan ye ci. "Hou shi" hang jian you pi dian.Jian "Xianggang Zhong wen da xue tu shu guan gu ji shan ben shu lu" (2001, p. 156)"Yi shi" nei feng ye ti "Chan zhen yi shi, Qingxindaoren bian ci, ben ya zi xing" ; "Hou shi" nei feng ye ti "Tong su yan yi, Chan zhen hou shi, ben ya cang ban""Hou shi" qian you Chongzhen ji si [1629] Cuiyugezhuren xu.Fiction.Qingxidaoren bian ci ; Xinxinxianlu ...[et al.] ping ding. Xin juan pi ping chu xiang tong su yan yi chan zhen hou shi : gong ba juan wu shi san hui / Qingxidaoren bian ci ; Chonghejushi ping jiao.Library's copy: yuan shu "Hou shi" di san shi yi zhi san shi er hui ye ci luan xu, bing que di san shi yi hui shou shu ye
The Evolution of the Can Tang Wu-dai-shi Yan-yi --With some remarks on Xiao-shuo Jiang-shi--
No full textThe author intends to answer the following questions : (1) Why is Li Cun-xiao 李存孝 described as the hero of the Can Tang Wu-dai-shi Yan-yi 殘唐五代史演義? (2) Why is the Can Tang Wu-dai-shi Yan-yi detailed in the first half and sketchy in the second half? (3) Why is the Can Tang Wu-dai-shi Yan-yi completely different in contents from the Wu-dai-shi Ping-hua 五代史平話? Li Cun-xiao in the Can Tang Wu-dai-shi Yan-yi is an invincible general and the incarnation of loyalty and filial duty. This is not a reflection of the actual person in history. However, it is worth noting that in the novel Li Cun-xiao is executed without opposing, because he is deceived by Kang Jun-li 康君立 and Li Cun-xin 李存信 into believing the execution is ordered by his foster father Li Ke-yong 李克用. In history, Li Cun-xiao distinguished himself by bravery, but Li Ke-yong favoured Kang Jun-li, and Li Cun-xin made a false charge against Li Cun-xiao, so that Li Cun-xiao betrayed Li Ke-yong and was executed. More notably, the death of Li Cun-xiao is also described in Guan Han-qing's 關漢卿 play of Deng fu-ren ku-tong ku Cun-xiao 鄧夫人苦痛哭存孝, where the plot is similar to that of the novel but Li Cun-xiao deplores many times that he is treated coldly because of a foster child. These make it clear that the play is based on the historical fact and justifies Li Cun-xiao, and that the novel is based on the play and identifies him as a good son and retainer. This is a reflection of sympathy for Li Cun-xiao. We must not forget that Li Cun-xiao is not only in the novel but in all of Yuan Drama 元雜劇 about him described as a central figure in the battle against Huang Chao 黄巢, who was defeated by Li Ke-yong in history. This is another reflection of sympathy for Li Cun-xiao. The legend of Li Cun-xiao seems to have been embellished, connected with the legend of Huang Chao and Zhu Wen 朱溫 by Zheng-de 正德 period (1506-1521), and compiled into the lost Jin-tong Can Tang Ji 金統殘唐記. The Can Tang Wu-dai-shi Yan-yi, which seems to be based on the Jin-tong Can Tang Ji, was revised about 1613, in order to fill up the blank between the Sui Tang Liang-chao Zhi-zhuan 隋唐兩朝志傳 and the Nan-Song Zhi-zhuan 南宋志傳. The former describes the period before the rebellion of Huang Chao and the latter describes from the second half of the Five Dynasties 五代, which is based on the Wu-dai-shi Ping-hua. Therefore the Can Tang Wu-dai-shi Yan-yi need not describe the Five Dynasties in detail, so that it is only roughly treated in the second half. The Wu-dai-shi Ping-hua is mainly based on the Zi-zhi Tong-jian Gang-mu 資治通鑑綱目, so the content is entirely different from that of the Can Tang Wu-dai-shi Yan-yi. We can also find this kind of differnce among other historical novels such as Ping-hua 平話 in the Yuan 元 dynasty and Yan-yi 演義 in the Ming 明 dynasty. It is possible that this is derived from the difference between Xiao-shuo 小說 and Jiang-shi 講史 in the Song 宋 dynasty
An Approximate Boundary Integral Method for Acoustic Scattering in Shallow Oceans
No full textXu, Yongzhi; Yan, Yi. (1992). An Approximate Boundary Integral Method for Acoustic Scattering in Shallow Oceans. Retrieved from the University Digital Conservancy, https://hdl.handle.net/11299/1818
Source Localization Processing in Perturbed Waveguides
No full textXu, Yongzhi; Yan, Yi. (1992). Source Localization Processing in Perturbed Waveguides. Retrieved from the University Digital Conservancy, https://hdl.handle.net/11299/1820
Yu zhi chong kan Da xue yan yi bu
No full text邱濬進呈 ; 陳仁錫評閱.綫裝, 3函.框21.8x14.6公分, 10行20字, 小字雙行同. 白口, 四周單邊, 單白魚尾. 版心上鐫題名, 中鐫卷次及小題, 下鐫葉次. 眉端刻評.有萬曆三十三年御制敍. 丘濬序按 : 是書與《大學衍義》合刻.出書年據《大學衍義》崇禎壬申刻本.Xian zhuang, 3 han.Kuang 21.8 x 14.6 gong fen, 10 hang 20 zi, xiao zi shuang hang tong. Bai kou, si zhou dan bian, dan bai yu wei. Ban xin shang juan ti ming, zhong juan juan ci ji xiao ti, xia juan ye ci. Mei duan ke ping.You Wanli san shi san nian yu zhi xu. Qiu Jun xu an : shi shu yu "Da xue yan yi" he ke.Chu shu nian ju "Da xue yan yi" Chongzhen ren shen ke ben.Qiu Jun jin cheng ; Chen Renxi ping yue
Confucianism, Taoism and “Small-Talk Religion” of Feng Shen Yan Yi
No full text[[abstract]]成書於明代的神魔小說《封演義》 ，其內容係兼採前話本《武王伐紂平話》及當時民間流傳的各種商周戰爭故事，並加上作者豐富想像力而成。全書以「天命」角度敘寫武王伐紂、太公封神之事，但因藝術手法不如說部「四大奇書」，歷來由文學方面所作的評論頗為低下。本文透過「同其情的理解」角度，對《封神演義》進行價值重估，探討書中對既有的儒家義理、道家思想、道教神普的接受與改造，並反思該書「小說之教」對於中國、臺灣的道教與民間信仰所產生的影響。由是，吾人可知，就思想及對宗教信仰的影響層面而言，《封神演義》是一部不宜加以忽視 的古典小說。[[abstract]]The fantasy novel Feng Shen Yan Yi, written during the Ming Dynasty and adapted from the Huaben novel Wu Wang Fa Zhou Ping Hua, fictionalized the folktales of Shang and Zhou war stories using rich imagination. This book recounts the stories of King Wu’s crusade against King Zhou and Investiture of the Gods from the perspective of “fate”; however, its appraisal is much less favorable than the Four Great Masterpiece due to its artistic skills. From the view point of “empathetic understanding,” this paper reassesses the value of Feng Shen Yan Yi, discusses the reception and transformation of the existing Confucianism, Taoism and theogony of Taoism, and reflects on the effects of the “small-talk religion” on Taoism and folk religions in China and Taiwan. As a classical novel it is understood that the effects of Feng Shen Yan Yi on Chinese thought and religious beliefs cannot be underestimated
[[alternative]]A Story of Taoist Immortals in ＂Feng Shen Yan Yi＂
No full text[[abstract]] 《封神演義》，俗稱《封神榜》，又稱《封神傳》、是明代長篇神魔小說。作者運用自身豐富的想像力及廣博的宗教知識，整理當時民間流傳的戲曲、詞話、小說等，構築一個結構層次分明的封神世界，形成一部家喻戶曉的偉大著作。書中有為數眾多、各形各色的神仙、妖魔，他們各自擁有不同屬性的道術、法寶豐富多樣。這些仙人們不同於凡人的特殊能力，引發人們諸多的想像。他們的形象早以深入人心，成為人們耳熟能詳的人物，甚至成為民間信仰的宗教人物。因此本論文以《封神演義》中的道教神仙人物為主要研究對象，探究相關文獻，尋找神仙信仰中的文化意涵。 本論文共分成五章，第一章為緒論，提出研究動機與目的，接著描述與《封神演義》相關的前人研究成果，最後說明研究方法及章節安排。 第二章為「作者探究與故事溯源」，本章分三個部分：作者探究，以支持許仲琳說及陸西星說者較多，近年則以世代積累說的論點漸受到重視。故事溯源：追溯武王伐紂故事發生的源頭，探究《封神演義》與《武王伐紂平話》、《列國志傳》卷一、《三教源流搜神大全》及當時民間玄帝收魔故事的關係。人物設定依據：書中人物各有不同的來源依據，分別可從道教、佛教、泛靈信仰、上古神話中發現其淵源。 第三章為「封神世界的建構與神譜的分析」，封神世界的構築是一個輪迴不已的世界、神仙位階的的劃分自有作者獨特的安排，形成有別一般道教的神譜，提高仙人的地位，修仙到某一境界，得享悠遊自在的生活，而三百多位正神構成的天庭，成為類似一個以昊天上帝為首的天庭公務單位，為世間萬民服務，無形中形成一種神格的降黜。 第四章為「神仙人物的文化意涵」，探究《封神演義》中的宗教色彩，探索其在民間信仰與媒體傳播的現代意義。 第五章為結論，說明《封神演義》雖是以史實為框架，加入作者豐富的想像力所虛構而成的神魔小說，但它融合了三教與民間宗教的特色，重新加以組合，創造了與古籍不同的新神仙，佛道雜揉，充滿了世俗性格。藉由通俗文學及現代媒體的傳播功能，轉而成為民間信仰的新形象，進到傳統民俗文化的歷史傳承脈絡中，成為一股穩定民心的信仰力量。[[abstract]] ＂Feng Shen Yan Yi＂, commonly known as ＂Feng Shen Bang＂, also known as ＂Feng hen Zhuan＂, is a demon novel in the Ming Dynasty. The author used his rich imagination and extensive religious knowledge to organize the operas, words, novels, etc. that were popular at the time, and built a structured world with a clear hierarchy, forming a great work that is well known to all households. There are many gods and demons of various kinds in the book, and they each have a variety of Taoism and magic weapons with different attributes. These immortals have special abilities that are different from mortals and cause many imaginations. Their images have long been deeply rooted in people's hearts, and they have become familiar characters, even religious figures of folk beliefs. Therefore, this thesis takes the Taoist immortal characters in “Feng Shen Yan Yi” as the main research object, explores the relevant literature, and finds the cultural meaning in the immortal faith. This thesis is divided into five chapters. The first chapter is the introduction. It puts forward the research motivation and purpose, then describes the previous research results related to ＂Feng Shen Yan Yi＂, and finally explains the research methods and chapter arrangements. The second chapter is ＂Author's Inquiry and Story Tracing＂. The author's inquiry supports Xu Zhong Lin's and Lu Xixing's sayings more. In recent years, the argument based on the accumulation of generations has gradually gained attention. Tracing the origin of the story: trace back to the origin of the story of King Wu of Zhou defeating King Zhou of Shang, and explore the relationship between ＂ Feng Shen Yan Yi ＂ and ＂king of Wu's Conversation＂, ＂Biography of the Kingdoms＂ Volume 1, ＂The Complete Collection of the Three Religious Sources and Searching God＂ and the folk Emperor Xuan Emperor to conquer the demon. Character setting basis: The characters in the book have different origins, and their origin can be found in Taoism, Buddhism, folk beliefs, and drama novels. The third chapter is ＂The Construction of the God-Fighting World and the Analysis of God's Genealogy＂ The construction of the God-fighting world is a world of endless reincarnation. The division of the immortal ranks has its unique arrangement by the author, forming a different genealogy of Taoism, improving the status of the immortals, practicing immortality to a certain level, and enjoying a leisurely life. The heavenly court composed of more than 300 orthodox gods has become a heavenly court official unit headed by the God of Hao Tian, serving the peoples of the world, virtually forming a form of deities. The fourth chapter is ＂The Cultural Implications of the Immortal Characters＂, explores the religious features of worshipping and suppressing the Buddha in “Feng Shen Yan Yi ＂, and explores its modern significance in folk beliefs and modern media transmission. Chapter 5 is the conclusion, which shows that although ＂Feng Shen Yan Yi＂ is based on the historical facts and adds the author's rich imagination to the fictional demon fiction, it combines the characteristics of the Three Religions and folk religions and recombines them. This created a new deity different from ancient books, mixed with Buddhism and Taoism, full of worldly character. Through the popularization of popular literature and modern media, it has become a new image of folk beliefs, entered the historical heritage of traditional folk culture, and has become a belief force that stabilizes people's hearts
Going Beyond Counting First Authors in Author Co-citation Analysis
Get PDFThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
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