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Academic literature on the topic 'Sacrifice – China'

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Published: 10 December 2022
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Journal articles on the topic "Sacrifice – China"

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Yang, Hua. "Water Spirits of the Yangzi River and Imperial Power in Traditional China." Religions 13, no. 5 (April 22, 2022): 387. http://dx.doi.org/10.3390/rel13050387.

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Most research on the water spirits of the Yangzi has focused on popular worship and paid little attention to the Confucian discourse and its major role in establishing imperial legitimacy. Yet it is a crucial aspect to understand traditional politics in China. The water spirits of the Yangzi River and its tributaries and lakes were venerated, offered imperial sacrifices, and incorporated into codes of state ritual in traditional China. The canonized sacrifices to the water spirits of the Yangzi River basin symbolized the religious–political legitimacy of the imperial regimes. When an imperial court offered sacrifice to the water spirits of the Yangzi River basin incorporated by previous dynasties, this action demonstrated that the current court directly connected to past regimes and inherited the authority of sacrifice passed down from the ancient and the orthodox tradition of Confucian ritual classics. Since the majority of dynasty capitals in traditional China were located in the north with fewer rivers, worshipping water spirits of the Yangzi River basin would imply recognition and blessing from southern divinities. The practice of granting noble titles and temple plaques to those water spirits would further demonstrate the imperial courts’ control over the divine power. By communicating with and managing the water spirits of the Yangzi River, the imperial courts would also symbolize their political and military administration over the south and they are united, rather than divided, regimes.
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Poo, Mu-chou. "Food, Sacrifice, and Sagehood in Early China." Harvard Journal of Asiatic Studies 72, no. 2 (2012): 423–30. http://dx.doi.org/10.1353/jas.2012.0023.

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Kuo, C. H. "Food, Sacrifice, and Sagehood in Early China." East Asian Science, Technology and Society 9, no. 2 (January 1, 2015): 217–19. http://dx.doi.org/10.1215/18752160-2868285.

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Trubshaw, Bob. "Food, Sacrifice and Sagehood in Early China." Time and Mind 6, no. 2 (January 2013): 241–43. http://dx.doi.org/10.2752/175169713x13589680081975.

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Li, Teng. "The Sacred River: State Ritual, Political Legitimacy, and Religious Practice of the Jidu in Imperial China." Religions 13, no. 6 (June 2, 2022): 507. http://dx.doi.org/10.3390/rel13060507.

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This paper focuses on the Jidu 濟瀆 (i.e., the Ji River 濟水), one of the four waterways (sidu 四瀆) in imperial China. Even though it vanished a long time ago, the Jidu had always been a part of the traditional Chinese ritual system of mountain- and water-directed state sacrifices. From the Western Han dynasty to the Qing dynasty, it continuously received regular state sacrifices. However, Western scholars have failed to notice it. Some modern Chinese and Japanese scholars have studied the development of the Jidu sacrifice, but its embodied political and religious significances for the state and local society were largely ignored. To remedy this neglect, I provide here, with new discoveries and conclusions, the first comprehensive study of the Jidu sacrifice in imperial China. Surrounding this coherent theme, this paper draws several original arguments from its four sections. The first section is a brief history of the state sacrifice to the Jidu. In the second section, I analyze the ideas of state authority, political legitimacy, religious belief, and cosmology, as these underlie the ritual performance concerning the Jidu. I argue that the Jidu was not only tightly associated with controlling water but was also a symbol and mechanism of political legitimacy. Relying on concrete official and local records, in the third section I further investigate the role that the Jidu God played in local society. I argue that after the Song dynasty, the Jidu God was transformed into a regional protector of local society and savior of local people in addition to an official water god. In the fourth section, I, for the first time, examine the interaction between the Jidu cult and other religious traditions including Daoism, Buddhism, and folk religion.
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Feng, L. "ROEL STERCKX. Food, Sacrifice, and Sagehood in Early China." American Historical Review 117, no. 5 (December 1, 2012): 1557–58. http://dx.doi.org/10.1093/ahr/117.5.1557a.

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Wang, Yuanlin. "The Sacrificial Ritual and Commissioners to the South Sea God in Tang China." Religions 12, no. 11 (November 2, 2021): 960. http://dx.doi.org/10.3390/rel12110960.

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Previous studies on the Nanhaishen Temple 南海神廟 (Temple of the South Sea God) in Guangzhou in the Tang dynasty focus mainly on the South Sea God as the patron of the Maritime Silk Road, without thoroughly discussing the state ritual and the sacrificial right of the Tang government. This paper illuminates five new points concerning the ritual. First, the sacrificial ritual to the South Sea God developed from the suburban rituals in previous dynasties into both forms of suburban and local rituals, which was also categorized as the medium sacrifice among the three major sacrifices in the state ritual system of the Tang dynasty. Second, the first commissioner who was sent by the central government to perform the sacrificial ritual to the South Sea God was Zhang Jiuling, and henceforth the temporary assignment of court officials to the ceremonies became institutionalized. In the tenth year of Tianbao (751), the South Sea God was entitled Guangliwang 廣利王 (King Guangli), and the commissioner sent on this mission was Zhang Jiuzhang, Zhang Jiuling’s third younger brother, rather than his second younger brother Zhang Jiugao as seen in some records. Third, most of the commissioners were dispatched by the central government in the early Tang, and therefore the sacrifice to the South Sea God was related to the state ritual system; but in the late Tang local officials became dominant in the ritual ceremonies, and thus good harvests and social stability in the Lingnan region became the major concern of the sacrifice. Fourth, the legend that the Buddhist Master Xiujiu 休咎禪師 took over the temple and accepted the South Sea God as his disciple reflected the reciprocity between Buddhism and the South Sea God belief. Last but not the least, the sacrificial ceremonies to the South Sea God established in the Tang dynasty and performed by the officials of both the central and local governments had a significant influence on the ritual in the following dynasties.
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You, Wei, Tianyu Dai, Wuqing Du, and Jiabai Chen. "Special Sacrifice and Determination of Compensation Standard for Land Expropriation in the Urbanization Process—A Perspective of Legal Practice." Sustainability 14, no. 19 (September 26, 2022): 12159. http://dx.doi.org/10.3390/su141912159.

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In the current context of rapid global urbanization, China’s urbanization is also accelerating, and the rational planning and sustainable use of state land and space have become a growing concern. The expansion of urban geographic space is inevitably accompanied by the massive expropriation of rural land. The research objective of this article is to explore, from a jurisprudence perspective, under what circumstances land expropriation in urbanization has caused special sacrifices to farmers and what compensation standards have been determined by the Chinese courts after the special sacrifices have been caused. To achieve this research objective, the authors first identified the causal relation between the expansion of urbanization and conflicts over land expropriation in China through the empirical analysis method, and found that the expansion of urban geographic space has led to an increase in conflicts over land expropriation and that the land expropriation compensation system is the key to alleviating such conflicts. Secondly, by interpreting and summarizing the compensation standards for land expropriation in China’s legislation texts and judicial judgments through normative analysis, this article finds that the compensation standards for land expropriation currently adopted by the people’s courts of China are pluralistic and conflict with those in the legislation text. This article concludes that if land expropriation in urbanization leads to an infringement of civil liberties which results in a special sacrifice of citizens, such special sacrifice should be justly compensated. To effectively mitigate the conflicts concerning land expropriation in the urbanization process, China should build a unified compensation standard for land expropriation under the guidance of legislative text in the future, achieve a reconciliation between the doctrinal and practical compensation standards for land expropriation, and support the rule of law to guarantee the sustainable development of urbanization.
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Li, Fa, and Ken-ichi Takashima. "Sacrifice to the wind gods in late Shang China – religious, paleographic, linguistic and philological analyses: An integrated approach." Journal of Chinese Writing Systems 6, no. 2 (June 2022): 81–110. http://dx.doi.org/10.1177/25138502211063232.

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There is a bewildering array of rituals and sacrifices performed by the aristocratic, ruling elite in late Shāng China (c. 13th–11th centuries BC). They range from major, regularly scheduled, ritual observances to unscheduled rituals and sacrifices directed to the ancestors and the nature gods such as the wind, rivers, mountains and other deities. They were often accompanied with apotropaic prayers. What might have been their rationale is a question that remains to be answered. Sacrificing to the wind gods, for example, is often encountered in oracle-bone inscriptions. Scholars do not seem to have examined the deeper, ontological problem of the raison d’être of various rituals and sacrifices. A closer reading of the inscriptions containing fēng 風 ‘wind’, fèng 鳳 ‘phoenix’ and other collocated words may restore their original meanings. This paper distinguishes the ‘wind’ as a natural phenomenon from the ‘wind god’, even though they are written by the same graph. It also distinguishes between dì fēng 禘風 ‘dì-sacrifice to the wind (god)’ and níng fēng 寧風 ‘appease (unwanted) winds’. Identifying collocations of the words involved is an effective way for the distinctions we will be making. The paper also explores the need for the wind sacrifices accompanied by various other sacrifices. By addressing these issues, the paper is intended to stimulate further, in-depth discussion of the ritual and sacrificial system of late Shāng China. It covers a wide-ranging topic on late Shāng religious beliefs. They are analyzed in terms of paleography, linguistics and philology in an integrated manner.
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Brindley, E. "Food, Sacrifice, and Sagehood in Early China. By Roel Sterckx." Journal of the American Academy of Religion 80, no. 2 (May 11, 2012): 544–46. http://dx.doi.org/10.1093/jaarel/lfs007.

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Dissertations / Theses on the topic "Sacrifice – China"

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Wang, Xin Yue. "‘Sacrifice your own family for the interest of the public’ :Work–family conflict among rank-and-file police officers in China." Thesis, University of Macau, 2018. http://umaclib3.umac.mo/record=b3953602.

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連劭名 and Shaoming Lian. "The Sui, Fu, Yu, and Bai sacrifice ceremonies recorded indivination inscriptions of the Shang Dynasty." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31235992.

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Boileau, Gilles. "Royauté et sacrifice sous les Shang et les Zhou de l'ouest : l'agencement matériel des sacrifices." Paris 4, 1991. http://www.theses.fr/1991PA040126.

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Ce travail consiste essentiellement en une description typologique des aspects matériels des sacrifices offerts par les dynasties Shang et Zhou (deuxième et troisième dynasties royales, établies principalement en plaine centrale de Chine du nord du XVIIe siècle av. J. C. Au VIIIe siècle av J. C. ). Les documents utilisés sont : archéologiques (compte-rendu de fouille) ; paléographiques (inscriptions Shang sur os et carapaces de tortues, inscriptions Zhou sur bronzes) ; sources classiques. Si l'archéologie montre une grande continuité dans les formes (bronze, temples) on peut constater à la fois une diminution des victimes sur le terrain et une restriction du nombre des sacrifices au plan paléographique. Nous avons cherché à savoir s’il était possible d'utiliser les classiques pour l'analyse du monde Shang. La réponse est nuancée
This study deals with three kind of sources: archaeological, paleographical and scripturarian ones. This is an attempt to do a precise typological study of this phenomenon. The main question raised by the results of this work is: did Zhou know everything about Shang dynasty when they obtained the celestial order?. .
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Bujard, Marianne. "Recherche sur le sacrifice au ciel à l'époque des Han antérieurs." Paris, EPHE, 1994. http://www.theses.fr/1994EPHE0004.

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La thèse étudie l'élaboration d'une nouvelle religion d’etat pendant la dynastie des Han antérieurs à travers la genèse du plus important des rituels impériaux : le sacrifice au ciel (Jiao). La première partie analyse le point de vue de dong Zhongshu à partir d'une traduction critique des chapitres du Chungiu Fanlu se rapportant au sacrifice au ciel. Dans la deuxième partie, la définition du sacrifice au ciel proposée par Dong Zhongshu est confrontée aux textes anciens censés en être la source (Shijing, Chungiu, Liji, et en annexe Shangshu et Zhouli). Il est démontré que le sacrifice au ciel conçu par les lettres des Han n'était pas un rituel ancien dont les classiques avaient gardé la mémoire, mais un rituel reconstruit dans le but de fonder une religion nouvelle, dégagée des cultes hérités du passé. Ces cultes, dispersés sur l'ensemble du pays, étaient représentés à la cour par les magiciens (Fangshi). Les luttes d'influence entre lettres et Fangshi pour la domination de la religion impériale sont étudiées dans la troisième partie à travers l'analyse du chapitre "les sacrifices Feng et Shan" des mémoires historiques et la traduction de la seconde partie du "traité des sacrifices" des annales des Han antérieurs
The thesis analyses the formation of a new state religion during the former Han dynasty by considering the establishment of the most important imperial ritual: the sacrifice to heaven (Jiao). The first part studies the theories of Han scholar Dong Zhongshu and provides a translation of the chapters in the Chungiu Fanlu concerning the sacrifice to heaven. The second part compares dong Zhongshu's view of the Jiao with the material found in the classics, which he claims to be the source of his theory. We attempt to prove that the sacrifice to heaven proposed by Dong Zhongshu and the Han scholars was not an ancient ritual transmitted through the classics, but was a reconstruction intended as the corner-stone of the new state religion. This new religion was designed to replace the ancient local cults inherited from the Qin dynasty and the warring states period, cults which were largely influenced by the magicians (Fangshi). The third part analyses the "Feng and Shan sacrifices’” chapter of Sima Qian's records of the grand historian and give a translation of the second part of history of the former Han dynasty chapter, the "treatise on the sacrifices"; we introduce the struggles and the debates between scholars and Fangshi, both eager to control the state religion
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Tamura, Hitoshi, and 均. 田村. "権力の下での行為 : 日本人戦犯の心理と行為の演技論的考察." 名古屋大学文学部, 2014. http://hdl.handle.net/2237/19777.

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Fiskesjö, Nils Magnus Geir. "The fate of sacrifice and the making of Wa history /." 2000. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9959092.

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Thesis (Ph. D.)--University of Chicago, Department of Anthropology and Department of East Asian Languages and Civilizations, March 2000.
Includes bibliographical references. Also available on the Internet.
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SUN, TSU-FEN, and 孫祖芬. "The Thought of Sanctification Viewed From Sacrifice to Heaven of pre-qin (ancient china) and Old Testament times." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/13017622995925804777.

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博士
國立高雄師範大學
國文學系
104
The Thought of Sanctification Viewed From Sacrifice to Heaven of pre-qin (ancient china) and Old Testament times Abstract This study aim at investigating the thought of Sanctification,which from the sacrifice to heaven of pre-qin (ancient china) and Old Testament times.This thesis is composed of six chapters.The first chapter is the introduction, Chapters two to five are the main text,Last chapter is the conclusion.The second chapter, entitled ”Finding sources of sacrifice to heaven”,It use archaeological finds and literature to discuss the sacrifice to heaven of pre-qin (ancient china),and use Hebrew Bible discuss sacrifice to heaven of Israel.The third chapters,entitled ”The meaning of sacrifice to heaven”,It use The Three Ritual Classics to discuss the meaning of sacrifice to heaven of pre-qin (ancient china),and use the five books of Moses to discuss the meaning of sacrifice to heaven of Israel (in Old Testament times).The fourth chapters,entitled ”The view of saints and The way of Sanctification of China and Israel”,It discusses The view of saints and The way of Sanctification of Confucianism and Taoism (in pre-qin) and Israel,and make an analogy between them.The fifth chapters,entitled ”The connection between the Sanctification and the sacrifice to heaven”,It use the sacrifice to heaven to discuss the meaning of sanctification,and put the meaning of sacrifice to heaven into practice. The Last chapter has reach a conclusion that the sacrifice to heaven of China and Israel were manifested Righteousness and Holiness of GOD. keywords：PRE-QIN、The Sacrifice to Heaven、Sanctification、The Three Ritual Classics、The Bible 先秦と旧約聖書の時代に祭天儀礼から見る聖別思想 概要
 この論文は中国の先秦と旧約聖書の時代に祭天儀礼から「聖なるみ」という概念を考察する。本論文は6章からなっている、第１章は序論であり、第２章から第５章までは本論であり、第６章は結論である。第２章は「祭天儀礼の起源を考証する」であり、この章では出土したものや歴史資料から中国の古い祭天儀礼を考証して、旧約聖書による、イスラエル国の祭天儀礼を考証する。第３章は「祭天儀礼の意味」であり、中国の部分では「三禮」で先秦時代に祭天儀礼の意味を呈して、イスラエル国の部分では「モーセ五書」で旧約聖書の時代に祭天儀礼の意味を呈する。第４章は「中国とイスラエル国の聖人思想と聖別思想」であり、先秦に儒家や道家の聖人（せいじん）思想と聖別思想、とイスラエル国の聖人（せいじん）思想と聖別思想を表して、両国の思想比較する。第５章は「祭天儀礼と聖別にの関連」であり、祭天儀礼から聖別の意味を研究して、古い祭天儀礼を人生に応用する。第６章は結論を下して、先秦時代の祭天儀礼も、旧約聖書の時代に祭天儀礼も、神の正義や聖なるみを顕すため。 キーワード：先秦 祭天儀礼 聖別(成聖) 三礼 聖書
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Guo, Jue. "Reconstructing fourth century B.C.E. Chu religious practices in China : divination, sacrifice, and healing in the newly excavated Baoshan manuscripts /." 2008. http://www.library.wisc.edu/databases/connect/dissertations.html.

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"從"祠之如故"到"禮俗合一": 秦漢地方山川和人神祭祀研究 = From "sacrifice as the past" to "corresponding custom to ritual" : a study on local cults through Qin-Han China." 2015. http://library.cuhk.edu.hk/record=b6115397.

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秦漢時代的國家制度和意識形態對後世影響深遠，而祭祀制度是國家制度的重要組成部份，也代表了國家所倡導的思想規範。地方祭祀包括地方政府主導的官方祭祀和民衆自發的信仰活動，是國家禮儀制度和社會風俗信仰的交叉地帶。秦漢的國家祭祀體系隨著統一的深入發生了從覆蓋全國的神祠到集中於南北郊的改革，儒家思想確立為主流意識形態；地方祠祀在此過程中的地位升降和面貌變化成為國家禮制和意識形態變動、確立的一個標誌。
以天地日月、社稷五穀、自然現象、物怪神怪等為對象的地方祠祀與山川祭祀、人神祭祀共同構成了地方祭祀的圖景。山川神具有求雨、保護神、個人禱祀等不同面向的作用；地方官員對山川祭祀的參與、利用與反對，則是政治需求與社會實際的影響。人神祭祀的信仰對象包括先王仁人、地方名人、神仙和厲鬼等，人神祭祀的性質多存在轉換，官方祭祀與民間信仰互相吸收和借鑑；地方官員鼓勵地方賢人祭祀，反對妖巫祭祀，作為實施教化的手段。
地方政府的祭祀是國家制度的一部分，中央機關也對地方政府的祠祀有監管作用。隨著國家祭祀的成立與變革，地方祭祀在國家祭祀中的地位先升後降，官方祭祀和民間信仰在地方祠祀處交會，東漢時期的地方祭祀有許多呈現官方和民間相結合的特徵。儒家式國家禮制的成立使得祀典與淫祀有了明確的邊界，但是這一界線受到經濟、社會等多種因素的影響，存在著相當的彈性。「禮俗合一」是儒家式的社會理想，士人試圖通過對地方祭祀的管理實施教化，移風易俗；但是祭祀活動的實踐與諸多現實因素有關，還有個人與偶然因素的作用，社會信仰始終包含多重屬性，以「禮俗合一」為理想，卻始終多種社會意識並存，成為中國古代社會的重要特徵。
As the beginning of a united empire, Qin and Han Dynasties had established the elementary state institution for dynasties hereafter. Qin and Han Dynasties absorbed and reconciled various religious traditions, including religions of all social classes and different regions in their efforts to set up a sacrificial system; and then turned to a Confucian-oriented sacrificial system with the reverence for Confucianism. Local cults, containing popular beliefs and sacrificial practice of local governments, stood in the overlapped place of state sacrificial system and popular beliefs, therefore the shifts of status and sacrificial practice of local cults can be a representative of the settlement of official ritual system.
Miscellaneous Gods were worshiped throughout the empire. The groundwork of this research is to investigate the existence of different kinds of local cults and the sacrificial practices. Worship to mountains and rivers were indispensable in both official religion and popular belief, and all levels of sacrifices had multiple functions in local society. The approval or opposition of sacrificial ceremonies by local officials mostly depended on social reality. Human gods accounted for a large part in local cults, who were worshiped in different motivation and social surroundings. The proportion of respectable officials and moral models increased in Later Han, for they were encouraged for the ethic function to rectify the customs and achieve the indoctrination of Confucianism.
Sacrifices to mountains and rivers and human gods in local society stretched across orthodox ritual and popular belief, but the boundary of the two traditions were in alteration all the time, which was largely affected by economic and political factors; and despite the officials and Confucian scholars tried to revise the sacrificial practices in local society, sacrifices to local cults were always contained multiple characters. "Corresponding custom to ritual" was the ideal social order, which officials struggled to approach but never actually achieved.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
李玥凝.
Parallel title from added title page.
Thesis (Ph.D.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 408-428).
Abstracts also in English.
Li Yuening.
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施廸華. "A study of god sacrifices and military expeditions in sang sung of shih ching." Thesis, 1996. http://ndltd.ncl.edu.tw/handle/483tzc.

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Books on the topic "Sacrifice – China"

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Food, sacrifice, and sagehood in early China. New York: Cambridge University Press, 2011.

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Spectacle and sacrifice: The ritual foundations of village life in North China. Cambridge, Mass: Harvard University Asia Center, 2009.

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G, Johnson David. Spectacle and sacrifice: The ritual foundations of village life in North China. Cambridge, Mass: Harvard University Asia Center, 2009.

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Johnson, David G. Spectacle and sacrifice: The ritual foundations of village life in North China. Cambridge, Mass: Harvard University Asia Center, 2009.

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G, Johnson David. Spectacle and sacrifice: The ritual foundations of village life in North China. Cambridge, Mass: Harvard University Asia Center, 2009.

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Zito, Angela. Of body & brush: Grand sacrifice as text/performance in eighteenth-century China. Chicago: University of Chicago Press, 1997.

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Rankin, Jerry. A journey of faith and sacrifice: Retracing the steps of Lottie Moon. Birmingham, Ala: New Hope, 1996.

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State sacrifices and music in Ming China: Orthodoxy, creativity, and expressiveness. Albany: State University of New York Press, 1998.

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Goossaert, Vincent. L' interdit du boeuf en Chine: Agriculture, éthique et sacrifice. Paris: Collège de France, institut des hautes études chinoises, 2005.

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L' interdit du boeuf en Chine: Agriculture, éthique et sacrifice. Paris: Institut des Hautes-études chinoises, 2005.

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Book chapters on the topic "Sacrifice – China"

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He, Longtao. "Parental Sacrifice Discourse." In Care Work, Migrant Peasant Families and Discourse of Filial Piety in China, 175–201. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-1880-2_7.

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Clinton, Maggie. "The New Life Movement and national sacrifice." In Routledge Handbook of Revolutionary China, 173–84. First edition. | Milton Park, Abingdon, Oxon ; New York, NY : Routledge, [2019]: Routledge, 2019. http://dx.doi.org/10.4324/9781315626727-12.

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He, Longtao. "Intertwined Discourse of Parental Sacrifice and Forgetting." In Care Work, Migrant Peasant Families and Discourse of Filial Piety in China, 203–29. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-1880-2_8.

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Puett, Michael. "The Offering of Food and the Creation of Order: The Practice of Sacrifice in Early China." In Of Tripod and Palate, 75–95. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1057/9781403979278_5.

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Leightner, Jonathan. "Xi Jinping Sacrifices Ethics For Macroeconomic Performance." In Ethics, Efficiency and Macroeconomics in China, 165–74. First Edition. | New York : Routledge, [2017]: Routledge, 2017. http://dx.doi.org/10.4324/9781315209166-15.

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Leightner, Jonathan. "Mao Sacrifices Ethics to Advance Macroeconomic Performance." In Ethics, Efficiency and Macroeconomics in China, 19–29. First Edition. | New York : Routledge, [2017]: Routledge, 2017. http://dx.doi.org/10.4324/9781315209166-3.

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Leightner, Jonathan. "Deng Xiaoping Sacrifices Ethics to Promote Efficiency." In Ethics, Efficiency and Macroeconomics in China, 45–53. First Edition. | New York : Routledge, [2017]: Routledge, 2017. http://dx.doi.org/10.4324/9781315209166-5.

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Leightner, Jonathan. "Jiang Zemin Sacrifices Ethics to Promote Efficiency." In Ethics, Efficiency and Macroeconomics in China, 65–71. First Edition. | New York : Routledge, [2017]: Routledge, 2017. http://dx.doi.org/10.4324/9781315209166-7.

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Hancock, James F. "The Spanish build their empire." In Spices, scents and silk: catalysts of world trade, 235–46. Wallingford: CABI, 2021. http://dx.doi.org/10.1079/9781789249743.0018.

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Abstract The chapter summarizes the Spanish conquests and navigation. It also provides a brief summary of how Ferdinand Magellan found another route to the Pacific and the Moluccas, which led to the signing of Treaty of Tordesillas. This divided any newly discovered lands between Spain and Portugal along a Meridian west of the Cape Verde Islands, but no line of demarcation had been set on the other side of the world. This meant that both countries could lay claim to the Spice Islands, as long as Portugal travelled there from the east and Spain from the west. After Magellan's conquest, the Spanish explore the Pacific, which gave them control over the Pacific countries including the Philippines. The chapter also discusses how the charting of 'Urdaneta's Route' made possible a trans-Pacific galleon trade and the profitable colonization of the Philippines and other Latin American countries. Soon ships were travelling regularly from Manila to New Spain. A complex trade network evolved that was truly global in nature. Into Manila would flow spices from the Moluccas and silk and porcelain from China. These would be shipped across the Pacific by the Spanish to Acapulco, a journey of four to six months. The silver came from Potosí, Bolivia where hundreds of thousands of enslaved Incan lives were sacrificed by the Spanish to extract that silver from the bowels of the earth. The mines became the centre of Spanish wealth and were the reason Spain remained powerful during the colonial period. From 1556 to 1783, they extracted some 45,000 tons of silver from these mines. Aside from these, is the silk production as New Spain had a native mulberry tree called the Morera criolla. The Spanish finished their conquest by 1521 and by 1523, the first silkworm eggs had been exported to Mexico. Finally, the chapter closes how England, by means of American privateers, fought off Portugal and Spain.
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"From Sacrifice to Desire." In Desiring China, 111–34. Duke University Press, 2007. http://dx.doi.org/10.1215/9780822389903-005.

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Conference papers on the topic "Sacrifice – China"

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Xu, Zhitao, Hongchun Wu, Youqi Zheng, and Mingtao He. "Development of an Optimized Transport Solver in SARAX for Fast Reactor Analysis." In 2018 26th International Conference on Nuclear Engineering. American Society of Mechanical Engineers, 2018. http://dx.doi.org/10.1115/icone26-82380.

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Although the neutron mean free path in typical fast reactors is long compared with that of typical thermal reactors, the heterogeneous flux distributions in angular domain and spatial domain are notable due to the strong elastic-scattering resonance and common core-level heterogeneous layout. Full-core multigroup transport analysis becomes inevitable for advanced fast reactor R&D. A fast reactor neutronics analysis system, SARAX is under development at XJTU of China. An existing in-house SN-nodal solver in triangular-Z geometry, DNTR was primarily chosen for its geometric adaptability. However, insufferable problems of computing time and storage were encountered when the solver was on active service. In this paper, the problems are firstly analysed and resolved from the theory and code levels. Then, widely used CMFD acceleration method with some stabilization techniques is implemented for the SN-nodal method in triangular-Z geometry, which can largely reduce the computing time. What’s more, a new acceleration method TCD is proposed and can obtain superior speedups with reasonable accuracy sacrifice. The updated solver, DNTR 1.1 has been developed based on these improvements, which can obtain dozens of speedup with reduced storage compared with DNTR for typical fast reactor simulation on a desktop computer.
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Liao, Wei. ""We Cannot Just Let Teachers Make Sacrifices": Implementing a Teacher Rotation Policy in China." In 2019 AERA Annual Meeting. Washington DC: AERA, 2019. http://dx.doi.org/10.3102/1433494.

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