中晚唐古文家文體觀變化之研究——以《毘陵集》、《昌黎先生集》、《樊川文集》為考察核心

The clothes in every dynasties embody the factors of politic and culture in China, such as Tang dynasty. After the Benign Administration of Zhenguan Reign Period in Tang dynasty, the economic developed quickly. Due to the great territory, the decree unity and the material wealth, Tang dynasty had close intercourse with Tujue, Uighur, Tubo, Nanzhao, Japan, India and Persia. As one of the most open dynasties, Tang Dynasty was rich and opened to other countries in cultures. On one hand, its clothes kept the tradition of China; on the other hand, the clothes incorporated other styles from abroad. Both of them melted each other, and formed the clothe style of Tang dynasty with elegant grace and unique features. Especially the women clothes in Tang dynasty, with the high status of women, new aesthetic trend was appearing on the clothes style, hair style and makeup style. Under the melting of multi-culture in Tang dynasty, the paper analyzes the melting phenomenon between the Tang women clothes and abroad clothes. Today, the designers from all over the world create their designing through the absorbing from the traditional clothes.

The establishment of scholars' class(士人階級) after Wei and Jin Dynasty, regard the gentry clan(士族) as the prototype , establish the rational norm of the scholar' class, the political institution is also launched under the same process . Since Sui and Tang dynasties, the gentry clan had lost their political advantages, the social sources of the scholars was becoming more diversified, following the change of political institution, the government position competes day by day strongly, the scholar' behavior tends towards splitting up in this historical process too, the scholar strata faces the morals crisis that'the scholars does not behave to tally with scholars properly'. To the scholars who stand fast at the gentry clan's idea, these change will destroy the whole order and think to change it urgently, Liu Zongyuan is exactly one of them. Liu Zongyuan reconstructs the rational value of the scholar’s behavior according to the social castes of the four people(四發社會), affirm the necessity of the scholars being government officer, persuade the scholars to insist on the due behavior. Different from the traditional morals to persuade, Liu Zongyuan uses the contemporary language, expound in terms of physical interests as the officer's profit, try to save the rationality already close to the scholars who has wavered class. Liu Zongyuan's criticism is all based on morals. Regard it as mending to traditional structure and value', it is comparatively appropriate perhaps. The scholars’s predicament in the Tang Dynasty was led because in the political and social changes, if can't adjust on the institution aspect, can only entrust all scholars to examine themselves. Liu Zongyuan's efforts, only reflect the scholars's predicament finally, but fail to put forward the practical solution.

The laws of the Tang Dynasty had lost their original function after the An Shi Rebellion, and Song Dynasty was compiled when it was sent out. In addition to the existing laws, new laws have been added to this Songxingtong. These provisions were added between the late Tang Dynasty and the early Song Dynasty. The Songxingtong''s legal system added new content consisting of 209 provisions. In addition, the newly added provisions were focused on the general theory of criminal law, the theft law, and the enforcement law. Among them, the general theory of criminal law (Minglilü) in the Songxingtong consisted of 10 provisions. In addition, the period at which the additional provisions were legislated was from the late Tang Dynasty until the fifth year of Emperor Xiande of Northern Zhou. These points reflect the changes in the form of laws and provisions since the late Tang Dynasty. On the other hand, some of the additional clauses had the common characteristic of starting with a sentence “Servants say that”, and in some cases the clause “Servants say this with deliberation” was included in the beginning and middle of the sentence. The additional provisions attached to the general opinion of the Criminal Law were particularly focused on areas related to family, property, trial, and punishment. This suggests that during the late Tang Dynasty and North Song Dynasty was more interested in civil litigation than in matters related to imperial power.

Recently, the Taoist scholar Lee Gwang-hyeon, originally from Balhae, has garnered attention in China and is gradually becoming a subject of study among Korean scholars. Lee Gwang-hyeon engaged in cross-border trade between China, Korea, and Japan during the late Tang Dynasty. He is known to have led a monastic life in the Balhae region and the Songshan Mountain (嵩山) area of China, leaving traces as a person of global significance. It is known that the Zhengtong-era Daoist Canon (正統道藏), a collection of Taoist scriptures compiled in the late Ming Dynasty, includes four works authored by Lee Gwang-hyeon. In addition to these existing writings, the author discovered one more work, bringing the total number of his texts preserved in the Daozang to five. This finding suggests that Lee Gwang-hyeon was a notable practitioner and Taoist scholar during the Tang and Song Dynasties, with significant status in Chinese Taoist history. Since 1983, when Chinese scholars first began examining Lee Gwang-hyeon, several studies have emerged. However, there remains ambiguity concerning his nationality and period of activity. Some Chinese scholars have posited that he was of Mohe or Liao (遼) origin, with varying claims regarding his period of activity, ranging from the late Tang (7th century) through the Five Dynasties to the early Song Dynasty (10th century), thus leading to misunderstandings about his Taoist philosophy. In this study, careful attention has been given to this context, analyzing Lee Gwang-hyeon’s scope of activities, timeline, origins, and disciple-master relationships, with a focus on materials from the Zhengtong-era Daoist Canon. Through this, it has been verified that his nationality was Balhae and his period of activity corresponds to the mid-9th century. Although Balhae has become a forgotten nation, seldom addressed in the history of Korean philosophy, the gradual uncovering of Lee Gwang-hyeon’s life and work is anticipated to lay a foundation for expanding the scope of Korean Taoist history.

Under the background of the Tang Dynasty, regular script has developed into the most coordinated and stable calligraphy style through three periods of transition. This most stable regular script style is suitable for the inscriptions of stone tablets and Duan inkstone in the Tang Dynasty. During this transition, the inheritance and breakthrough in the early Tang Dynasty gave rise to the standardized embryonic form of regular script in the Tang Dynasty. Entering the middle of the Tang Dynasty, regular script was further innovated and developed, strengthening stability. It was not until the late Tang Dynasty was innovated and perfected, and the essence of the early stage was absorbed. During the transition period of regular script in the entire Tang Dynasty, on the basis of inheritance, there was a breakthrough and development. A stable development law was formed with changes in stability and changes in stability.

In the Middle & Late Tang Dynasty, the capricious political situations and worsening struggles among the political groups drove the literati to escape from politics into hutian 壶天, a kind of landscape architecture built as a miniature of arcadia and an epitome of universe where they lived a carefree retired life without quitting their official positions. Compared with their Middle Tang Dynasty precursors, those Late Tang Dynasty literati felt it more difficult to maintain a balance between official career and reclusive life, and found themselves deep in a dilemma. They described elaborately their imagination or construct of a hutian-like garden in their writings, which shows an important change in the literati ethos that resulted from political marginalization of the whole literati class and the their new aesthetic taste.

The literature of the Mid and Late Tang became more complicated. Poetry and prose were in a state of differentiation, i.e., some of them served the purpose of politics and education, while some others continued developing in the direction of the expression of feelings in individual life. From the Mid-Tang onward, many prohibitions were lifted especially in the field of poetry, where there was a richer and more complex representation of psychology and aesthetic taste. In A Critical Collection of Tang Poetry , Du Fu was listed as a High Tang poet. He explored deeply into the art of the use of diction, imagery and rhythm, and acquired experience for the development of artistic forms of Chinese poetry. In the latter part of Late Tang period, along with the revival of the theory of poetry as moral education, propositions similar to prose as means to illuminate the way were put forward. Keywords: A Critical Collection of Tang Poetry ; aesthetic taste; Du Fu; expression of feelings; late tang period; literature; mid-tang period; poetry; prose

唐代的詩歌創作發達，在唐代的小說叙述中往往出現詩歌，成為唐代小說一個特殊的文體現象，尤其在中晚唐之際，出現了許多專門記載有關詩人及其詩歌軼事的小說，形成了唐代小說舆詩歌的交涉類型之一。本篇論文嘗試以最具代表性的載錄詩事小說―《本事詩》和《雲溪友議》，来探究此一小說舆詩歌交涉類型的叙述面貌。由於二書内容多為載錄詩事之作，在全書性質的判定上，出現了曖昧的情形，本篇從二書「觸事與詠」的叙事内容，理解産生此曖昧之因，也藉此掌握二書故事事件舆詩歌交錯的為形制，進而探析詩歌舆故事事件交互作用的模式具體運作的情形，和因之而産生的叙事效果。本文進一步根據探析所得的叙述内容和形式，釐清《本事詩》和《雲溪友議》舆「詩序」、「詩話」和其他夾雜詩歌敘事的唐代小說的關係，探得載錄詩事的小說實建構出唐代小說中詩歌舆故事事件交互作用而完成敘事的一種敘事類型，上承「詩序」，下啓「詩話」，别塑一記載詩事的敘述模式，既具文體的多元性，又游移在紀實舆虛構之間。

The general characteristics of climate changes over the past 2000 years in China, regional differences and uncertainties were analyzed based on the recently peer-reviewed high time-resolution climatic reconstructions. The results showed that there exists four warm periods of the temperature variation in China since the Qin Dynasty, including the western and eastern Han Dynasties (200 BC-AD 180), the Sui and Tang dynasties (541–810), the Song and Yuan dynasties (931–1320), and the 20th century, and three cold phases involving the Wei, Jin, and North-South Dynasties (181–540), the late Tang Dynasty (811–930), and the Ming and Qing dynasties (1321–1920). The Song and Yuan warm period is consistent with the Medieval Warm Period over the Northern Hemisphere, and the cold phases of the North-South Dynasties and the Ming and Qing dynasties are paralleled to the Dark Ages Cold Period and the Little Ice Age, respectively. The 13th-15th century could be a shift to the wet condition of the climate, and the low precipitation variability is exhibited in western China prior to 1500. In the context of the climate warming, the pattern of the drought in north and flood in south is prevalent over the eastern China. In addition, the published reconstructions have a high level of confidence for the past 500 years, but large uncertainties exist prior to the 16th century.

During the Middle Tang Dynasty, Liu Zong-yuan was a thinker with philosophical speculative ability. He once said that he hope "Integrate Confucianism and Buddhism", but there are still many different opinions about how he viewed his relationship with Buddhism and even folk religions. This paper discusses Liu Zong-yuan's consciousness and found that he always has a consistent main axis of thought, which is based on Confucianism, he established the "Great Middle Way" of "settle down people" as the standard of life behavior. Therefore, his "Integrate Confucianism and Buddhism" has a strong significance behind the manage the world and make it orderly, while Buddhism falls on the purpose of assisting Confucianism, which belongs to the second level.

This chapter introduces the reader to the Chinese Christian documents produced during the Tang dynasty: (1) the inscription engraved on the 781 Christian eulogistic stele found in Xi’an in 1623, with particular attention to the different “stories” about its discovery and interpretation; (2) the text inscribed on the 815 Christian funerary pillar recently found in Luoyang; (3) the so-called “Dunhuang” manuscripts and the history of research on them, summarizing what published studies say about the origin, transmission, and authenticity of these documents. This chapter analyzes the composition of the texts (dating, authorship, and literary form) and particularly highlights the most original elements of their content and the terminology they borrowed from other religious languages.

Songkou Kiln is located in Shexian County, Anhui Province, and is a folk kiln in the southern part of Anhui Province. In 1985, the Shexian County Cultural Bureau and Museum discovered during a cultural relics survey that it produced celadon with diverse shapes. Based on its shape characteristics and decorative patterns, the production period was determined to be from the middle and late Tang Dynasty to the early Southern Song Dynasty. Regarding the origin and development of the Songkou Kiln, there is no detailed official explanation. This paper, based on the specimens unearthed in recent years, combined with the literature materials compiled by experts and scholars in recent years, and through on-site visits to the kiln site, compares the Songkou Kiln with surrounding kilns, and briefly discusses the origin and development of the Songkou Kiln in the Tang and Song Dynasties.

Pointing to a millennial history of Latin-Arabic entanglement, the article analyses how Latin literature and the Arabic language influenced each other mutually. It explains the preliminaries of literary entanglement and then deals in chronological order with processes of reception, which led to the Arabization or Latinization of literary works, themes, and forms. The Arabic reception of Latin works was channelled by the explicit Christian character of medieval Latin literature, geopolitical shifts, and the increasing relevance of the Romance vernaculars. Latin textual culture, in turn, has benefited more from Arabic than from any other language except Greek. However, processes of reception were much stronger in the field of scholarly works than in the field of literature proper.

会昌法难前后日本僧侣与唐朝官员交流的考察——以《入唐求法巡礼行记》为中心

The Poetics of Decadence: Chinese Poetry of the Southern Dynasties and Late Tang Periods