錢賓四史學中的“國史”觀：內涵、方法與意義

The emergence of ”Chinese national history” writings in the twentieth century is a phenomenon provoked by the national crises of the late Qing. As Liang Qichao stated, the moral and biographical approach of traditional Chinese historiography could no longer satisfy patriotic modern readers; China needed a new kind of narrative inspiring the country with nationalism through re-interpretation of the past. Among over 70 books of ”Chinese national history” published in Chinese in the twentieth century, the works by Liu Yizheng, Qian Mu, Lu Simian, Fan Wenlan, Bo Yang, and Ray Huang are particularly distinguished for their unique worldviews, scholarly originality, or wide popularity. This essay examines their national history discourses in terms of ten themes: historiographical goal, implied readers, definition of ”China,” racial stand, historical periodization, alleged momentum of Chinese history, evaluation of the Confucian tradition, human as agency of history, source of modern chaos, and predictions of China's future. Stemming from the author's conservatism, socialism, or liberalism, these historians have different views of China's past. Paradoxically, despite diverse social, political, and cultural stands, the deficiencies of their works are virtually identical: they support military expansion, defend the interests of a certain class, neglect ethnic minorities, and tend to exclude women from their grand narratives. All of these propensities are similar to those of Western national historians. Several factors challenge the legitimacy of national history writings today. As specialization and compartmentalization permeate academia, the sweeping enterprise of general history writing becomes obsolete. ”Shaping new citizens of the state,” the primary goal of national history writings, appears provincial in the face of globalization and multiculturalism. All that said, this genre of historiography still merits our attention. Although the national historians abandoned the moralist ideals of traditional Chinese historiography, they continued its panoramic and engaging approaches by drawing road-maps for their people in times of chaos. Their conclusions may appear ephemeral, yet their devotion to their craft will continue to inspire future generations.

Axiology of Law in China – Reflections on Legal Philosophy The values are important in every system of law in every country. Social order of values is protected by law. Chinese order of values was created by Confucianism. Especially, value is ritual, propriety (li), which is more important than law (fa). Li is something like savoir-vivre, some rules. Chinese is not only a person, but is a part of something bigger, member of family, citizen of country. Collective, group of people is important. So everybody has got some duties to family and duties to society. So very important value is family and virtue of goodness, humanity (ren) and filial piety (xiao). It was a conflict between Confucianism and Legalism, but only in the beginning of the Chinese Empire (Qin Dynasty) legalism was the value of the state fa was in fact more important. From Han Dynasty until today li is important. Confucianism was the official doctrine of the state, legitimized by the authorities, and after 1911 remained in Chinese legal culture and in hearts of Chinese people. In the long history of China it was time, when Confucianism was not very popular or prohibited (e.g. in 20th century), but the truth is that Chinese values or Asian values, in fact the main values of law in China, are very Confucian values. Chinese law (fa) is in many places legalization or positivisation of ritual, propriety (li).

This article discusses the overlap between social history and medical history. The aim is to use the study of medical history to contribute to a better understanding of social history. Five points are discussed: 1. Understanding the body The concept of the circulation of the chi through the living body was central to Chinese medical theory rather than the study of anatomy through dissection. 2. The relationship between those who treated the sick: Shamans, Taoists and Confucians in Chinese history. Before Western medicine was introduced into China, the social background of those who treated the sick was different at different stages of Chinese history. At the earliest stage, before the Warring States, those who treated the sick had much in common with Shamans, from the Warring States until the T'ang Dynasty doctors were usually Taoists, and from the T'ang onward, doctors generally held Confucian beliefs. 3. Sexual health, pediatrics and health care in old age as family history. These include ideas about contraception, pregnancy, ways to influence the sex of a fetus, child-rearing and maintaining health in old age. All these can be seen as aspects of family history. 4. Medicine and cultural influence In this article I concentrate on the Indian influence on Chinese medicine in the medieval period: from the Indian system China only adopted technical skill of ophthalmology and pharmacopoeia. 5. Medical treatment reflecting social mentality I discuss the belief that supernatural beings influenced people's health and the use of methods such as exorcism in treatment.

This dissertation mainly discuss on the documents of Java in Siku Quanshu. The documents used in this dissertation have been selected for the strongest narratives reason which able to represent Chinese historians note on Java observations. The purpose for using these selections are to disclose what kind of historical knowledge had been conveyed by historian, and the historian point of views when they made note on Java. Through reading and analyzing the texts, readers (and I as a researcher) could found that Chinese historians paid attention on three things: relations between China and Java from Han to Ming dynasty; Java kingdoms and their culture conditions in ancient times; and last but not least was Java natural resources. Relations between these two countries had been laid on “tributary relation” concept, and this kind of concept brought a big country culture on seeing the other small country culture’s point of view. Chinese historians notes on Java kingdom’s political and cultural condition, can help Chinese readers (especially shipmen and merchants) to understand the general conditions of Java and its people. Notes on Java natural resources, not only gave the reader information about many kind of Java natural resources that could not be found in China, but also become the best literature for Chinese merchants to find Java commercially valuable goods and help them to open commercial exchange with Javanese merchants. Documents of Java in Siku Quanshu are so plenty.Information inside those documents not only able to help to enrich Indonesian history, but also have some possibilities to help Indonesian historian to reconstruct Indonesian history.

Based on study of the history of professional Chinese course and its current situation in universities, it was pointed out in the paper that marginalization difficulties the current institutions of higher learning specializing in Chinese history courses facing, and the plight of the formation of external and internal factors are analyzed in detail. On this basis, by focusing around the basic norms of the main stylistic features and materials, college professional Chinese history textbook constructions were mainly discussed. Finally, it was proposed that as for major Chinese history course in university, we should pay attention to transform from traditional knowledge to instill injection teaching to research study that improving students' ability. These studies are conducted in order to provide useful references for institutions of higher learning on the fine arts theory curriculum reform. 1. Background 1.1 Marginalization of Chinese history courses Brilliant Chinese civilization has a long history with a good tradition. Study on Chinese history also started long time ago. From the first known more complete Chinese history book, art history in mind, the study can has be conducted for 1161 years, 700 years earlier than the first books in Western history. But Chinese history teaching and research in higher education system was a product of modern western learning, far behind Germany, Switzerland, Austria and other German-speaking countries. In the first year (1912), the National Government Ministry of

The purpose of this article is to examine the chang of three concepts about Qi-xue (氣血), Jingmuo (經脈) and Mai-zhen (脈診) of Traditional Chinese Medicine(TCM) in late 19th. The Principal aim of this work is to analyse the theory of Tang Zhonghai (1851-1897)'s body Knowledge. Tang is first of the Chinese doctor who based on the traditional medical theory like Huangdi nejing (黃帝內經) to explain the heart and circulation vessel system about western body knowledge which imported China in late 19th. Historians usually name his work Zhong xi yi hui tong (中西醫匯通) (Melting together in TCM and western medicine). Finally, we will know how to explain the different eyeshot of the Qihua (Qi Transformation)'s body and Xing (visible)'s body, demonstrate the difficult to assimilate TCM and Western medicine in modern Chinese history.

It was unimaginable to publish a labor magazine in France for the World War I Chinese laborers, not least of the difficulties being that most of these laborers were just in process of learning to read Chinese. Yet Yan Yangchu achieved this mission impossible with his Chinese Laborers' Weekly, which became a milestone as a Chinese publication and in Chinese labor history and the history of World War I. It is a known fact that the Chinese Laborers' Weekly played a significant role in the life of Chinese laborers in Europe. Yet few historians have offered a comprehensive study of the Chinese Laborers' Weekly. Therefore quite a few important questions are left unanswered to modern scholars. For example, how did Yan Yangchu began to design a weekly to attract, entertain, and educate the Chinese laborers in Europe? What was his editorial policy? What kind of readings did he think that the Chinese laborers should have? How did he use this weekly to cultivate a modern worker who was loyal to his country, civil in spirit, and balanced in life? How did he use this Weekly as a forum to interact with his readers, and other contributors? It is the purpose of this study to begin to address these questions by exploring the concept, contents and significance of the Chinese Laborers' Weekly.

Since the retrocession of Hong Kong to Chinese sovereignty in 1997, the Hong Kong SAR government and key curriculum developers have been determined to make use of the school curriculum (formal and informal) and in particular, the two history subjects, 'Chinese History' and 'History,' to promote a national identity among students. This study shows that a Chinese national identity in ethnic, cultural and historical terms has been promoted through 'Chinese History.' At the same time, through the other history subject, 'History,' a Hongkongese identity that includes both an international and a national dimension has also been made possible. However, it is argued that in promoting a sense of national identity through the school curriculum, the government has turned the curriculum to a form of nationalistic propaganda. In addition, the emphasis on national identity would create tension between Hong Kong students, students from China and ethnical minority students.

This article would like to take a look at the newly excavated Tai Yi Sheng Shui. During the Warring States Period, the Qin and the Han ”Tai Yi” was considered the creator of the universe and the myriad of creatures within. It was the source of ”Li” and ”Yue” in the human realm and also considered the pinnacle of the heavens. Water (Shui) was the first principle of the Daoists. The philosophy of Lao Zi and Zhuang Zi found it's origin in the Huai River region. The Daoist cannon. Guan Zi was influenced by Qu and Sung thinking in taking water as the source of creation. In the Tai Yi Sheng Shui, ”Tai Yi” and water have this necessary connection, the other books of this period don't mention it. The structure, content and thought of the Tai Yi Sheng Shui resembles that of the later Daoist book He Guan Zi. This article would like to discuss the worship of ”Tai Yi”, a special trait of the Daoists in the southeastern regions of Qu and Sung. This is where the Tai Yi Sheng Shui was excavated and is part of this cultures philosophy. This is different from the northern region of Yen and Qi where water was tied in with virtue (De). ”Tai Yi Sheng Shui” lacks any later proponents in the history of Chinese thought. ”Tai Yi” and ”water”(shui) must have been two separate ideas before they came to be the notion of ”Tai Yi Sheng Shui”. Placing the the bamboo texts in the middle of the Warring States period would be too early.

The discussion develops Edward Said's thesis of orientialism. Said approached as a construction of Asia by Europeans, and a problem in Euro-American modernity. This essay argues that, from the beginning, Asians participated in the construction of the orient, and that orientalism therefore should be viewed as a problem in Asian modernities as well. The essay utilizes Mary Louise Pratt's idea of zones to argue that orientalism was a product of the circulation of Euro-American and Asian intellectuals in these contact zones, or borderlands. While orientalism has been very much implicated in power relations between Euro-America and Asia, the question of power nevertheless should be separated analytically from the construction of orientalism. In support of this argument, the essay points to the contemporary selforientalization of Asian intellectuals, which is a manifestation not of powerlessness but newly-acquired power. I consider below some questions raised by orientalism as concept and practice. These questions have their origins in Edward Said's Orientalism, published in 1978, which has had a lasting impact on Third World cultural studies in Europe and the United States. ' Provocative as Said's book was in its critique of orientalism as practice, its larger significance rests on Said's relentless demonstration of the intersection of historical interpretation, culture, and politics in EuroAmerican studies of Asia. I will argue, contrary to critics of Said, that questions raised by this intersection are still very much relevant to problems of historical interpretation of Asia in general, and China in particular. On the other hand, I will suggest also that contemporary historiographical evidence calls for a recasting of the relationship between history, culture, and politics in a configuration that is significantly different from Said's conceptualization of it in Orientalism. On the basis of this reconfigured understanding of orientalism, I will reflect by way of conclusion on the possibilities of escaping the burden of orientalism in historical studies. Because orientalism as concept refers to the orient as a whole, in illustrating my arguments I will draw on evidence from the career of orientalism not just in the historiography of China but in other histories as well. Finally, I am concerned here not with specific historiographical questions, but with questions that are best characterized as metahistorical. 1. Edward W. Said, Orientalism (New York, 1979). This content downloaded from 157.55.39.195 on Tue, 26 Apr 2016 06:05:05 UTC All use subject to http://about.jstor.org/terms CHINESE HISTORY AND THE QUESTION OF ORIENTALISM 97

I have proposed an alternative analytical framework to observe modernization in general and Chinese modernization in particular from a perspective emphasizing the institutions and institutional changes of a nation’s domestic organizational structure. Labor allocation patterns (LAPs) have been proposed and used as the indicators for this analytical approach. After a brief review of LAPs in the two-thousand-year history of China and an examination of the LAPs in contemporary China, I have come to the point of conclusion. Section I attempts an assessment of the analytical framework proposed and used in this book. Its explanatory power and limits will be discussed based on its application in the Chinese case. Section II briefly summarizes the main findings of this book. The institutional features and the comprehensive institutional changes of the Chinese domestic organizational structure will be briefly revisited and explained. These findings may help us to narrow the currently tremendous uncertainties in China studies. Section III revisits some of the questions posted in Chapter 4 and speculates about the future of Chinese modernization, based on the findings of this study.

Historians of modem Taiwan history generally ignored the problem of the history of National Taiwan University (Taidai), especially during the transition period from the end of Japanese colonialism to the loss of the Mainland to the Communist regime. The history of Taidai and her Liberal Arts College is not only about one university, one college, but also an important issue of Chinese academic history and the cultural history of Taiwan. This article focuses on the second president Lu Chih-houng's (陸志鴻) administration of Taidai, and the evolution of the Liberal Arts College affairs. The main discoveries are: first of all, Lu's appointment as the President was supported by Governor Chen-yi (陳儀), the ruler of Taiwan province, and the political power extended thus to the campus of Taidai. Second, ”the February twenty-eighth incident” happened during this period, and professor Lin Mu-shen (林茂生), acting dean of the Liberal Arts College, was arrested and killed by political authorities. What was the role of President Lu and Taidai in this tragic affair? Third, Chien Ge-chuan (錢歌川), the first dean of the college, took office just after the incident. What were his administrative ideas and practical methods? Fourth, the instruction and research works of the time is rarely mentioned, as this was a transition period of considerable turmoil.

The recent revival of historical studies in China has been accompanied by the resurrection of certain long-standing problems in Chinese Marxist historiography. Once again, scholars have turned to discussion of problems such as the dating of the transition from slavery to feudalism, the origins or sprouts of capitalism in Chinese history, and even the problem of China as an Asiatic Society, dormant since the mid-1930s. This article discusses one of these problems in Chinese historiography: the problem of the sprouts of capitalism or, in its broader context, the problem of the transition from feudalism to capitalism in Chinese history.' The problem is one of crucial significance for understanding the historical dynamics of Chinese society, as well as China's interaction with the West over the past few centuries. It is also important because of its general theoreti-

My body is changing.Between construction and destruction, the urban space as physical, social and psychological Chinese landscape in Jia ZhangKe’s cinema. It is certainly true that cinema has always dialogued with architectural urban space, highlighting, depicting and investigating the multiple landscape transformations. In order to explore how cinema reflects upon marginalization process provoked by the organization of urban space, in the present essay I will take into account Jia ZhangKe’s cinema, which explores and traverses China’s post-socialist alterations, as well as personal, collective, private and public mutations. Revealing the several layers, voices and levels concerning Chinese history the films discussed shed a light on the urban transformation in a global landscape. The World (2004), Still Life (2006), 24 City (2008) and I Wish I Knew (2010) reflect upon marginalization, deterritorialization and alienation process caused by the production of urban space through a superimposition of imaginaries which trace Chinese history and cultural evolution.

Tan Si-Tong, just like his contemporaneous thinkers in Chinese modern times, made his life rich and took his thought shape by assimilating Buddhist thought with his own style. As soon as he got in touch with Buddhism, Tan Si-Tong changed into a devout Buddhist, not only displaying Buddhist disposition and taste in day-to-day life, but also being engaged in Reformation Movement in Late Qing Dynasty like a Bodhisattva who is very kindhearted and merciful to save all the people in suffering and distress. More important, Tan Si-Tong established a famous Reformation philosophy named ren xue (a theory about benevolence) in Chinese modern history by merging Buddhism into Confucianism. As is known to all, because of the failure of Reformation Movement, Tan Si-Tong was arrested and killed by the goernment of Qing Dynasty. At that life-and-death moment, Tan Si-Tong met his death more like a Buddha than a hero, reflecting there being Nirvāna state in his heart.