作為社會史的醫療史－並介紹「疾病、醫療與文化」研討小組的成果

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.

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).

Daoism was an important school in the scholastic court of Ji Xia in the country of Qi during the Warring States period. Each faction of Daoism had the opportunity for heated debate and exchange in this scholastic environment. The result was a commentary on the four chapters of the yuan Zi. This was an important reflection of the Daoism that came out of Ji Xia. This article would like to take a look at the content of this commentary. It would like to bring forth material from the Lao Zi as representative of the spirit of the philosophical content in the ”Four Chapters”. I would also like to venture that the notion of ”The essence of governing a country is in governing the self” finds its source in the ”Four Chapters”.

The origin of “tai ” (Chinese high-platform architecture) dated considerably early. Shiji (Historical Records) indicates the existence of “Lu tai” in Shang dynasty, and Shijing (Book of Songs) records the existence of “Ling tai” in Zhou dynasty, which shows us that we can trace it’s presence back at the time of the Three Generations. In the Spring and Autumn period and the Warring states period, there were a lot of tais, and during Qin-Han times, the continuous development of tai made it finally an important type of architectures in ancient China. However if we observe this “tai” before Han more closely, we could discover that the “Ling tai” of the Zhou dynasty differs from the later “Tai” during the Spring and Autumn period, there are changes of its inner quality and its function. Xong Yang, a poet in Han Dynasty, qualifies the “Ling tai” as a good building whereas the “Zhang-hua tai” in the period of the Spring and Autumn as bad. This article attempts not only to clarify some basic conceptions of “tai” architecture, but also, by using the example of “Ling tai “ and “Zhang-hua tai” as models, to contextualize the development of the Chinese high-platform architectures from pre-Qin to Han dynasty.

Twentieth-century China witnessed not only the constant invasions of Western powers and internecine warfares, but also the shaking of self-confidence among the Chinese people. Ch'ien Mu (錢穆1895~1990) stands out as a pivotal historian to console the frustrated souls of the Chinese in twentieth century through his historical works. This paper attempts at a study of the theory and practice of the ”national history” (kuo-shih, 國史) in Ch'ien's historical scholarship. Ch'ien Mu had been torn between the ”universal” and the ”particular” in historical thinking. He insisted through his writings that Chinese history had her own particularity which should not be regarded as Asian footnotes to the Western patterns or theories. Moreover, Ch'ien Mu, in treating history as ”national epic” as opposed to ”scientific history,” urged the Chinese people to re-establish their own identity in Chinese history as collective memory. The present paper consists of five sections. After reviewing the content and its historical background pertaining to Ch'ien Mu's notion of ”national history” (section Ⅱ), we in section Ⅲ analyze the methodological issues in Ch'ien's ”national history” and compare the difference between Ch'ien Mu and Hsu Fu-kuan (徐復觀，1902~1982). Section Ⅳ discusses the significance of Ch'ien Mu in the context of twentieth-century Chinese historiography. Special attention is paid to the contrast between Ch'ien Mu and Fu Ssu-nien (傅斯年，1896~1950). The final section V considers the significance of Ch'ien Mu's historiography in twentieth-century Chinese and world historiography.

Zhenglei Bencao was written by TANG Shen-wei,a famous doctor of Song dynasty,on the basis of Jiayou Bencao and Benco Tujing through citing many precious literatures on Confucianism,history,Daoism and other social scientific works.Zhenglei Bencao stayed at a very important position in the history of Chinese materia medica.By studying this book,the author proposed that the reason for TANG Shen-wei rccording so many literatures on Confucianism and other social scientific works was the effects of Confucianism doctors appeared at song dynasty.Because TANG Shen-wei was a good doctor,he paid attention to collect Chinese medical formula.the processing of Chinese medicine.genuine medicine and food therapy.But as a result of less activity in Chinese herbs recognition and collection,TANG Shen-wei did not have a sound understanding on Chinese herbs and his own academic opinions. Key words: Zhenglei Bencao; TANG Shen-wei; Academic thoughts; Origin of thoughts

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.

”The integration of Confucianism, Buddhism, and Daoism into the interpretation of I-Ching,” as the core idea of Fang Yi-chih's philosophy, emphasized the integration of the various Chinese philosophical schools to ”refine” them into the essence of Chinese thought. Fang Yi-chih, in his ”Refining Chuang-Tzu in the Way of Extracting Herbal Medicine”, employed the method of ”convergence” to ”refine Chuang-Tzu” to emphasize the unity of Chinese thought. Studying ”Chuang-Tzu” from the approach of ”the integration of Confucianism, Buddhism, and Daoism into the interpretation of l-Ching,” Fang completed his academic masterpiece ”Refining Chuang-Tzu in the Way of Extracting Herbal Medicine” in the identity of ”the monk of herbal medicine.” On the one hand, by motivation, he would like to create a new vision for interpreting ”Chuang-Tzu”; on the other hand, he tried to reflect on the transition crisis of the era in which he lived, that is, the crisis of the very moment of political transition from the Ming-dynasty government to the Qing-dynasty government. Converging Confucianism, Buddhism, and Daoism into l-Ching, Fang Yi-chih showed his duty as an intelligentsia in a chaotic era.

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.

The proportion of aging persons in the population is growing, accompanied by an increase in mental and neurological disorders. The sexuality of older people is often overlooked or stigmatized, despite playing acentral role in well-being. Mental illnesses can substantially impair sexual health, while conversely, sexual dysfunctions are considered risk factors for mental distress. This study examined the reciprocal relationship between mental health and sexuality in older age, considering biopsychosocial aspects. The investigation is based on aselective literature search for frequent psychiatric disorders in older age and their effects on sexual health. The study considered the disorder patterns, symptoms and the side effects of psychopharmacotherapy. Additionally, the impacts of sexual dysfunctions on the mental health of older people were analyzed. Mental illnesses in older age, particularly depression, anxiety disorders and somatoform disorders, strongly correlate with sexual functional disorders. Antidepressants and antipsychotics frequently contribute to sexual dysfunction, which can negatively affect medication adherence. Studies have shown that sexual dissatisfaction increases the risk of depressive symptoms, anxiety and overall mental distress. Social integration and positive age-related sexual beliefs are protective factors for mental and sexual health. The interactions between mental health and sexuality require an interdisciplinary treatment approach. The sexual health of older patients must be systematically integrated into geriatric psychiatric care.

The phrase shenxin xingming, which is familiar to Chinese speakers today, consists of the concepts ＂Mind-Body＂ (shenxin 身心), which denote one's physical state of being, and ＂Nature-Destiny＂ (xingming 性命), which describe one's metaphysical condition. Taken together, shenxin and xingming represent a branch of learning which concerns not only one's physical and spiritual well-being, but also the ultimate meaning of life. These two concepts started to be combined during the Wanli reign of the Ming dynasty (1573-1620), as indicated by the prevalence of the term shenxin xingming in writings of that time. This essay argues that following the rise of the Yangming school of thought during the mid-Ming, the essence of xingming learning underwent a shift from relentlessly investigating the principles (li 理) of all things, to self-reflection and the verification of one's innate knowledge (liangzhi 良知), which was thought to encapsulate all principle. Moreover, the open attitude Wang Yangming adopted towards Buddhism and Taoism meant that Buddhist and Taoist thought were now free to commingle with Confucian concepts. Henceforth, the problem of shenxin xingming became an important platform on which syncretism transpired. In addition to analyzing this important intellectual shift, this essay will seek to demonstrate that the idea of transcendence (chaotuo yishi 超脫意識) in the Yangming school of thought informed the problem of shenxin xingming in three ways; namely, with regards to the ultimate goal of self-cultivation, the casting away of worldly cares in pursuit of the Tao, and the transcendence of life and death in the spirit of universal salvation. Finally, in an effort to show the significance of late Ming scholars' concern with shenxin xingming, this essay will describe the historical factors that brought about the increased emphasis on the idea of transcendence in Neo-Confucian philosophy.

Reviewed by: Military Culture in Imperial China Peter Worthing Military Culture in Imperial China. Edited by Nicola Di Cosmo. Cambridge, Mass.: Harvard University Press, 2009. 456 pp. $45.00 (cloth). Like many edited volumes, this book has its origins in an academic conference. In 2001 a group of scholars specializing in Chinese military [End Page 500] history convened at the University of Canterbury in Christchurch, New Zealand, and offered their views on the topic "Military Culture in Chinese History." The conference produced papers dealing with many aspects of Chinese military culture, fourteen of which appear as chapters in this book. In his introduction, Nicola Di Cosmo provides a multifaceted definition of "military culture," which can include the system of conduct and behavior that regulated the actions of members of the military, the cultural forces that shaped strategic decision making of both civil and military elites, the values and traditions that determined a society's willingness to engage in war, and the presence of a literary or aesthetic tradition that deals with military events and personalities. In short, the essays, which range chronologically from the Zhou to the Qing, explore the manner in which the wu (military) has influenced the wen (civil) in Chinese history, and vice versa. The efforts of the editor and the contributors are successful for multiple reasons. First, several of the chapters shed important light on the issue of Chinese military history and culture, in particular by breaking down traditional barriers between the cultures of China's civil and military elites. Second, each author carefully links his or her research to the editor's introduction and the major themes of the work. This reflects an excellent job of editing and lends this collection of essays a coherence and continuity that is sometimes lacking in edited volumes. Third, while some regard the study of military history as an archaic tradition dominated by a "swords and saddles" approach, this volume reveals the broad research agendas of the contributors, whose studies of China's military tradition touch on literature, economics, politics, foreign relations, religion, and the law. A few examples will suffice to demonstrate the skillful and diverse manner in which the authors explore these definitions of military culture. In his chapter "Law and the Military in Early China," Robin D. S. Yates examines the close connection between the military and the development of civil law in China. Indeed, military officials typically meted out punishment to civilian transgressors as the military doubled as a police force. Dating back to the Warring States era, intellectuals and officials borrowed methods designed to promote military discipline and order among the increasingly large military units of the time and applied them to the growing populations of their states. The Legalists who built the powerful Qin state, which would unify China in 221 b.c., borrowed heavily from the military when devising methods to control the population at large. Well-known systems of collective responsibility and mutual protection, such as Lianzuo and Baojia, had their origins in military law. A period of important change on many fronts, [End Page 501] the Warring States era saw the expansion of military law into the realm of the administrative law of civil officials. Yates sees strong continuity throughout imperial China, with military law deeply embedded in civil law all the way through the Qing. David A. Graff's contribution, "Narrative Maneuvers: The Representation of Battle in Tang Historical Writing," takes a different approach by analyzing Tang dynasty texts in order to understand the attitudes of the men who wrote these histories. Sifting through battle descriptions from a variety of literary sources, Graff determines that the authors of these works, Confucian scholars with no military experience, showed scant interest in tactics, weapons, formations, or the experiences of the soldiers. Instead, they extolled the intelligence of the victorious commanders and attributed their success to cunning, craftiness, and ability to outsmart the enemy. According to Graff, the pervasive emphasis in Tang sources on the intellectual capabilities of the commander, rather than the technical details of combat, reflects in part the weight of literary tradition in China, but also the Confucian preference for the intellectual and abstract over the specialized skills of...

YU XUAN JI (844-868) original name is YOU WEI, the character HUI LAN, after has become the taoist priest only then changes name the profound and abstruse principles. Had been born dies in the Huichang four years at salty passes for nine years, is the late Tang renowned female poet. ”The Entire Tang poem” center coexists poem 50, lively way takes the words and expressions utilization. The literature is the mind performance, is emotion expressing, is author personality consciousness presenting, the poetry as ever. We may clear see the poet because the life informed and experienced molds idea and idea, because the living conditions forms the sentiment will and the mind palpitate, the poetry because may say is the easy moving literary work. The Tang Dynasty has written down a radiant page take the poetry as the Chinese history of literature, is famous male, the female poet, too numerous to cite individually. But with is the female, regarding in more than thousand years ago under the treatment of women as inferiors social environment, the literature always is the field which the male does farm work, feminine literature creator, but is in the garden not the grass which gazes. Can leave a good name the poetic world feminine poet, do the fish profound and abstruse principles, how are in particular become a female distinctively to realize, the talent and good looks outstanding writer? Therefore this article from initiates ” is easy to obtain the treasure, is not easy to find the spouse.” the resentment sighs, searches analyzes the profound and abstruse principles life highly talented life thin erroneous love and does not let have the eyebrow literature achievement.

Since the economic reforms in the late 1970s, China has experienced continuous high growth rates and a transformation of a historically unseen scale and scope. Hundreds of million people have been lifted out of poverty and the material infrastructure has undergone an astonishing renewal. Growth rates were maintained after 2007 by means of a massive fiscal stimulus programme. There is certainly potential for continued high growth rates but major challenges are on the horizon. China will experience the most radical demographic change in the next decades with an enormous rise in dependency rates in the next 30-40 years. China face enormous environmental and social challenges with air pollution, toxic rivers, weak food security, huge income inequality, exploitation of workers, lack of social security and a highly inefficient health system. Further, corruption is endemic, not the least in the form of land seizures by local government officials. The challenges are caused by outdated and inefficient institutions, such as weak property rights, the system of fixed residency (hukou), and a politicized legal system, which are only partly and imperfectly offset by benevolent discretionary action by the central leadership. This chapter takes a cultural economic approach in an analysis of these achievements and challenges. It is assumed that everywhere economic action and business practices are heavily influenced by the taken-for-granted effects of deep-rooted cultural characteristics. In this chapter it is analysed to what extent the deep-rooted norms and values of Confucianism impacts on economic relations and the behaviour of economic agents in China today. It is assumed that basic Confucian values such as the importance of the family, group mentality, stability, loyalty to superiors, paternalism and reciprocity underpin business practices and economic governance The chapter aims at an interpretation of the achievements and challenges of the Chinese model of capitalism which stresses the role of Confucian culture underpinning the growth process. Further, the chapter analyses to what extent Confucianism is at odds with the requirements and pressures of the modernization of Chinese society as claimed by Max Weber in his seminal book ‘The Religion of China’. In this chapter, we argue that although the impact of Confucianism is ambiguous it has mostly facilitated and supported the emergence of the highly successful capitalism in China. However, the ongoing modernization of China puts pressure on the Confucian cultural heritage. New middle class norms stress quality of life and self-determination in ways that challenges the behavioural norms. Further, the introduction of a full blown capitalist economy, has led to business scandals, exploitation, corruption and corporate excesses. The widespread dissent, protests and even riots that have emerged in recent years can be interpreted as anger over violations of basic Confucian values. Together, the protests inspired by the Confucian heritage and the emerging individualism and middle class norms put pressure on the current model of development.

The purpose of this study is to find out the elements of Philosophical Antropology in Chinese Philosophy and its controbution to improve the quality of human resource in relation to clarify and to enrich the matter of this subject, which usually more emphasized on Western philosophy than Eastern philosophy. The research was conducted by studying literature and data collected from primary and secondary source, which have been published or not. Hermeneutics theory, comparative study, and interpretation method were used in the analysis of the data collected. Conclusion are made base on logical thinking. The result of this work is that elements of Philosophical Antropology in Chinese Philosophy could be analyzed from the philosophy of Confucianism, Legalism, Buddism, and Taoism. Confucianism concered on human nature, existence, and dimensions, which consist of social, cosmic, transcendental, and historical dimensions. Legalism emphasized every human being have Buddha nature, while Taoism advised life in harmony with the nature like a yin yang principles. In improving the quality of human resource showed that everyone can be developed through education and environment. Creative thinking and working culture are necessary to improved in achieving the quality of work life.