朱子疑《古文尚書》再探

These three books, published over the last few years, add to the ever-growing literature on the histories of ideas of friendship, focusing on ancient and medieval concepts of friendship. Von Heyking’s detailed analysis of the texts of Plato and Aristotle related to political friendship includes Plato’s Laws, Lysis, Phaedrus and Republic, and Aristotle’s Nicomachean Ethics, Poetics and Politics. The edited volume by Stern-Gillet and Gurtler includes chapters on Plato, Aristotle, Zeno and Seneca, Epicurus, and Cicero from the ancient canon, and from medieval philosophy there are chapters on the writings on friendship of Gregory Nazianzen, Basil the Great, Augustine, Aelred of Rievaulx and Thomas Aquinas. The book ends with two chapters on enlightenment writers – Kant compared to Aristotle, and the Platonic roots of Holderlin’s concept of friendship. Scorpo draws on the writings of the medieval King Alfonso of Castile, Cantigas de Santa Maria, Siete Partidas and the Estoria de Espana, to consider the vocabulary and rhetoric of friendship in the Iberian context.

The purpose of this thesis is to investigate Sun Shen-Xing(1565-1636)’s Confucian thought, based on the text of Kun Si Chao and Shen Du Yi. Hwang Zong-Xi (1610-1695) said in the Ming Ru Xue An, “Sun Shen-Xing epitomized the thought of Donglin School,” which indicated that Sun Shen-Xing’s philosophical thought was significant and representative in the development of Donglin School in late Ming. However, Sun Shen-Xing’s philosophical thought and his writings haven’t been noted and focused on in academic. In view of this, this thesis probes into the origin of Shen-Xing’s problem consciousness and the development of his Confucian thought via document arrangement and textual research. Therefore, chapter II gives a general overview of the version of Kun Si Chao and Shen Du Yi, and separately introduces Sun Shen-Xing’s writing motions and the process of publication. In chapter III, with the context of Kun Si Chao and Shen-Xing’s former problem consciousness, the author analyzed how Shen-Xing interpreted the conception of “human nature(xing),” “destiny(ming),” and “mind(xin)” under his thinking structure that temperament(qi zhi) and righteousness(li yi) are two sides of a coin. In chapter IV, based on Shen Du Yi, the author focused on the change of Shen-Xing’s explanation of self-discipline(shen du), pointed out that Sun Shen-Xing converged moral Kungfu on “extensive study”, “accurate inquiry”, “careful reflection”, “clear discrimination,” “earnest practice,” making a great effort into the way of human instead of only being guided by the way of heaven. In summary, Sun Shen-Xing’s philosophical thought is practical, turning metaphysics into daily human relationships, placing a high value on practice. However, as he re-interpreted the text of classics, the signified he used usually differed from common sense, resulting in his alternative concepts hard to read and understand. Despite the fact that Sun Shen-Xing’s philosophical thought was full of the characteristic of both Li School and Xin School, with the passing of time, Shen-Xing’s kungfu theory was more obviously inclined to Li School and for practical use in his later years, which reflects one aspect of the academic transformation from ming dynasty to qing dynasty.

"The Reason I Jump" by Naoki Higashida: A Reconsideration of Autism, Empathy, and “Mind-Blindness”

Juelang Daosheng 覺浪道盛(1592-1659), a Ming loyalist monk straddling the Ming and Qing Dynasties, proposed an unusual thesis-the Tuo-Gu Theory 托孤說 in the studies of Zhuangzi in a chapter entitled ”Zhuangzi Serves as the True Orphan of Yao and Confucius” 〈正莊為堯孔真孤〉 in his book ”Zhuangzi Ti Zheng”《莊子提正》. The thinker Fang Yi-zhi 方以智(1611-1671) inherited this theory and wrote ”Yaodi Pao Zhuang” 《藥地炮莊》. Although there has been much discussion among contemporary scholars about the meaning of the Tuo-Gu Theory, the exact time when, the location where, and the reasons why Zhuangzi Ti Zheng was written remain a mystery. This essay explores this puzzle and verifies that Daosheng wrote the book in the fifth year of Shunzhi's 順治reign (1648), after consulting Cao Tai-Yue 曹臺岳, a member of the Bu-er Club 不二社, while Daosheng was staying at Wuxiang Temple, Dang-tu County, Tai-ping Prefecture 太平府當塗縣無相寺. Once this background is clarified, it becomes evident that, besides its intention to integrate Confucianism, Buddhism, and Daoism, the Tuo-Gu Theory should be read as an argument for the Ming loyalists.

Hui Tong, the master of Pu Xue (a study focuses on exploring explanatory notes in ancient books) during Yongzheng and Qianlong Reign in Ching Dynasty, was famous in the academia with many publications. Hui Tong felt regretted that the articles of Shang Shu Da Chuan written by Fu Sheng were gradually disappearing and started to devote himself to compiling and emending the remains of this book. It took Hui Tong a lot of time and efforts to compile and emend the articles of Shang Shu Da Chuan but he made great achievements. However, after Hui Tong finished compiling these articles into a book, he failed to make the book be published and all his efforts were not known or appreciated by the world. At present, a manuscript of ”Shang Shu Da Chang” in Hui Tong's ”Hong Dou Chai” is collected in the Rare Book Collection of National Center Library. Although the author has written several articles to praise Hui Tong for his great works, the mistakes he had made in his Hong Dou Chai must be disclosed for the sake of pursuing the integrity of knowledge. This study divided the mistakes of Hui Tong into three parts: ”the mistakes of collection,” ”the mistakes of citation,” and ”the mistakes of letters.” And the mistakes of each part were explained by one or two examples. It is hoped that not only the outstanding work of Hong Dou Chai but also the shortcomings of it can be realized by the world through this study.

”Wen-Xin-Diao-Luong” and ”Zhao-Ming-Wen-Xuan” are books of the same generation. The representative articles of ”Feng-Shan” chapter in ”Wen-Xin-Diao-Luong”, also be elected into ”Zhao-Ming-Wen-Xuan”, but were called as ”Fu-ming”. ”Feng-Shan” was considered as the most important ritual when the emperor ascended the throne and offered sacrifices to God on the mountain. Therefore, ”Feng-Shan” articles being written out, and are closely related and historical and cultural background. This study observed from ”Feng-Shan” of the historical context and cultural angles,to explore on the formation of literary genres, heading, the author's motives, foreword, order of the genre choreography and which's relationship. I think that ancient writers looking forward to writing ”Feng-Shan” for a class of articles, can get excellent reputation. But when ”Feng-Shan” genre of articles have been changed to ”Feng-shan” genre, implying that editing is bad for the works of evaluation.

There was a long debate on the question of the study of the Book of Songs. In that debate, there were two main theses. One of them was to revere the study in the Han Dynasty and to follow the point of Mao Heng and Cheng Hsuan then affirming the value of the foreword of the Book of Songs; other one was to revere the study in Sung Dynasty and to follow the point of Chu Hsi then refute the value of the foreword of the Book of Songs. Ku Tungkao was deeply worried about this situation. He comprehend all the theses then write Mao shih ting ku and Mao shih lei shih to the use of correcting the misunderstanding and inducting. These two books plated a carrying on and inspiring role in the study of Book of songs in the early Ching Dynasty. This paper was focused on the analysis of Ku’s study of the Book of Songs to investigate its characteristics, value and influence. There are six chapters in this paper. The first chapter is the introduction to expound the intention to research, the method of research and the commentary on the resent research. The second chapter is the investigation into two points. One is the growing of the study of the Book of songs; other one is the formation of the fashion of textual study. The study of the Book of songs was diversified by these two points. Then, the most important influence of the textual research of the Book of songs was caused by its scholium. This chapter is also the investigation into the importance of the study of things and systems in the early Ching Dynasty for it caused a deep influence of the academic approach in Ching Dynasty. The third chapter is about Ku’s brief biographical sketch, study, literary works, friends and teachers so that we can know more about him and his academic research. In this chapter, the second paragraph is about these two books, Mao shih ting ku and Mao shih lei shih. Through the versions and general form of these two books, I describe Ku’s intension to write; through the analysis of these two books, I understood Ku’s writing method. The forth chapter is about Ku’s explanation method to the Book of songs. It’s about how he quoted many words of others, checked everywhere to find the main point of the Book of songs. In this chapter, I investigated Ku’s point of view about the study of Book of songs in Mao shih ting ku. The fifth chapter is the investigation of Ku’s stubby of things and systems in Mao shih lei shih. He quoted many people’s words to find the true meaning of the Book of songs. His investigation was well-knit and with original discovery. The last chapter is the conclusion. This chapter is about Ku’s research result, academic achievement in the study of the Book of songs and contribution.

In ancient China, ”Jingyan” was the special lecture for Chinese emperors to read classics. The aim was to train the emperor to better govern the country and people, and to make the emperor reach an ideal status of ”virtue perfect and instructions honoured, instructions honoured and the officers behaved, the officers behaved and order maintained in the state.” The term, Jingyan, originated from the Song Dynasty, inherited from previous generations of Hanlin academican system. In the period of Song Lizong Junsuke, Xu, Lu Qing was called on by the emperor twice to explain about the main point and the meaning of Shagshu, and also provide ways to manage the state and the people. Following the Jingyan lecture on Shangshu, we can clearly know the point of the book, as well as understand the profound significance of Shangshu in imperial education.

I based my thesis on Yan Ji-Dao’s “Xiao Shan Ci”, and veined with “History”, as an example to analyze the different reception from each dynasty’s readers. Whether the readers gave praise or criticism, the comments were the component parts of The History of Literary Reception in Yan Ji-Dao’s “Xiao Shan Ci”. By summing up opinions on lyrics, preface and postscript of lyrics books, subjects and notes of poetry, and notes and commentaries, we could show the aesthetic preference of each dynasty. According to the statistics of the lyrics collection, and the rules and forms of lyric composition, we could draw diagrams to explain each dynasty’s observations on Yan Ji-Dao’s “Xiao Shan Ci”. Furthermore, the views on the rules and forms of lyric composition connected with the acceptance condition. Together, they could aid Yan Ji-Dao’s “Xiao Shan Ci” spreading. After reading Yan Ji-Dao’s “Xiao Shan Ci”, writers reckoned highly to imitate the form of “Xiao Shan Ci”. Through putting dynasty in order and expounding one another relation and innovative ideas, it made people realize what each dynasty emphasized. Comparing reader’s reception of Yan Ji-Dao’s “Xiao Shan Ci” in different dynasties, three main points could be drawn: first, the various criticism of “Xiao Shan Ci” was dominant in Sung Dynasty. Second, the propagation of “Xiao Shan Ci” was major in Ming Dynasty. Third, the receptive opinion of “Xiao Shan Ci” was multifarious and fully presented in Ching Dynasty. In brief, the three main points were elements of The History of Literary Reception in Yan Ji-Dao’s “Xiao Shan Ci”.

This paper explores a hermeneutical interpretation, namely Zhu Xi411 interpretation of two ideas found in the Mencius 5B and 5A: principles of ”knowing the ancient by understanding the age in which one lives” (zhiren lunshi 知人論世) and of ”meeting the intention of the author with the idea of the text” (yiyi nizhi 以意逆志). About the first principle zhiren lunshi, Mencius points out that when looking for renowned ancient writers or authors in history as one's friends, one must not only read the writings but also understand the age (shi) in which they lived. But Zhu Xi explains the word shi as the behavior of authors and regards the behavior as a historical element in addition to his writing: When one tries to know an author4J4idea, one must consider personal, historical, and non-textual factors. Another principle, yiyi nizhi, appears in a dialogue between Xianqiu Meng and Mencius. In this dialogue Mencius points out that, when interpreting the idea of text, in order to grasp the intention of the author, one must pay attention only to its context and should not allow the words to obscure the sentence or the sentence to obscure the intention. For Zhu Xi, this author's intention can be met only with sympathetic understanding from the reader. Zhu's interpretation can be viewed as an outline of the relationship between reader and author. Finally, this paper shows that Zhu Xi in fact makes no connection between these two hermeneutical principles.

Xiong Shi Li pointed out Poet was an important classcial book in Chinese culutre and was difficult to understand its hidden meanings. The paper based on his conclusions and examined whole Analects's writings that connected to Poet. There were 19 sections that related to Poet in Analects. I divided them into two parts. One was macro-perspective and the other was micro-perspecitve. Macro meaned Poet's nature and functions while micro meaned its applications to social life. For exampe, Poet could inspired our feelings and unsterstood ancient customs. This belonged to macro perspective. Guan Ju, the first chapter of Poet, was amused to people but not exceeding and was sad but not sick to man. This belonged to micro perspective. As for the purpore of Poet, the most important purpose was to use Poet to discuss personal ethics and morality.

When Liu Xie wrote Wenxin Diaolong, the Confucianism was the root of his thoughts. Furthermore, when it comes to the literal origin, the fountainhead of his writing style, as well as his critique on literal creations, the five Classics of Confucianism occupied as the core of his philosophy. In that case, the Book of Rites is herein the major scope of this research to study and analyze the Confucianistic thoughts obtained in Liu's Wenxin Diaolong. The purpose, on the other hand, is to prove the fact that Liu was deeply and firmly influenced by studies of rites that triggered his motives for writing, while such thoughts affected his writing style. Additionally, in the research, Liu's Confucianistic thoughts would be adopted as the basis for discussions on his time backgrounds, purposes, contents, applicable values, as well as his unique understanding and contributions. In the end, such discussions will turn to conclude the meanings for Liu's thoughts to match the developments of Chinese classics, to assist in expanding aesthetics of ethics, to imply and apply these classic works, to follow correct and formal writing styles, as well as to create new writing forms concerning the old.

This topic— 《A cultural research about the architectures and implements in《Er-Ya-Yi-Shu》，edited by Hao-yi-xing》 —focus on Hao-yi-xing , 《Er-Ya-Yi-Shu》, “Shi-Gong” （＜釋宮＞）and“Shi-Qi”（＜釋器＞） to begin the analysis of culturology of chinese character. Hao-yi-xing is one of the important scholars in Qing dynasty China, 《Er-Ya-Yi-Shu》 is one of representative works that he wrote expended 14 years. The first part of this essay, try to generalize and appear Hao-yi-xin’s life and his academic achievement to be the beginning of my study. The latter part of this essay observe the culturology of the “Shi-Gong” （＜釋宮＞）and“Shi-Qi”（＜釋器＞）. Why dose this essay choose “culture of architectures” and “culture of implements” to be the observational point ? Because “connect with life” needs to be deeply concerned. This essay try to connect life and learning closely, and hope don’t let the academic research be an encumbrance of culture. How to continue the traditional culture and to be the transmitter between the old and new times ,that is the most important purpose show from this essay.

WANG Fu-Chih was the first interpreter in the Ching Dynasty, who studied ”the Book of Odes” with literally explanation method. With the point view of literature significance and features he commented ”the Book of Odes” profoundly. He was capable of appreciation of the beautiful of ”the Book of Odes”. Four characteristics were stressed by him: Firstly, he interlocked the creation inspiration with intelligence appreciation in ”the Book of Odes”. Secondly, showing up all specialties, he completed the five features of ”the Book of Odes” were feelings, meanings, scenes, theories and events in the contexts. Thirdly, he compared by contract artistic thought with fulfillment in reality and unreality world of ”the Book of Odes”. Fourthly, he thought of the literary influence of ”the Book of Odes” to the later generations. All in all, the essence of ”the Book of Odes”, he would like to see the contrast and the support of the context of ”the Book of Odes” on one hand, on the other hands, he combined ”writers theory” with ”readers theory”, which were are much progressive and useful, was based on his advanced theory idea and established his modern research method of ”the Book of Odes”.

THE history of ancient mining makes demands on many and varied branches of knowledge. Although flint was the material first sought for by means of mines and precious stones have been obtained in the same way, mining for metallic ores is by far the most important. The subsequent treatment of the ores is not strictly a part of mining, but it will be necessary here to refer to the ancients* knowledge of metallurgy in order to realize what, at any given period, was a useful ore: for example, wolframite, the source of tungsten, did not become an ore until the middle of the nineteenth century. The subject is thus one for cooperation: the explorer finds a new site, the archaeologist dates it, the geologist learns the nature of the material worked and its mode of occurrence, the metallurgist says what could be done with it and so on; alternatively the archaeologist discovers a metal weapon or ornament, and it may need a chain of experts to determine the nature of the material, its original source, the people who extracted it and the methods they employed; or the scholar and philologist may need help in interpreting correctly statements and descriptions in ancient writings. It is the object of the present paper to indicate some of the more interesting results already obtained and thereby to stimulate further cooperative research; some of the more obvious gaps in our knowledge are pointed out. A picturesque and charming account of early mining is given in the Book of Job (xxviii, 1-11), written probably about 450 B.c. It had already been true for some 2000 years and was to remain so for roughly another 2000 until explosives and steam power revolutionized our subject; but it does not enter into great detail. We shall see that a real evolution of mining took place, but that many of the principles observed in the most up-to-date mines were already known and practised in ancient times. The most primitive examples found or known from ancient writings are not necessarily the oldest; in fact a mine of the present day in such backward areas as Central Africa may be less advanced than one in Europe or Egypt dating from a thousand years B.c. It must also be remembered that in many cases almost unlimited numbers of slaves, or prisoners, were available; consequently methods already known for saving labour or improving the conditions for the miners were not necessarily employed. For this reason a gold mine in Siberia is, or was recently, being worked in a manner resembling that described below from Ancient Egypt.