Journal articles on the topic 'The Qin dynasty'
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1
Pingsheng, Hu. "Some Notes on the Organization of the Han Dynasty Bamboo “Annals” Found at Fuyang." Early China 14 (1989): 1–25. http://dx.doi.org/10.1017/s0362502800002571.
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The Fuyang bamboo-strip “Annals” was compiled prior to 165 B.C., at least sixty or seventy years earlier than Sima Qian edited the various chronological tables in the Shiji. The “Annals,” which begins about the time of the Gong He interregnum of the Western Zhou and continues through the time of Qin Shi huangdi, seems to be incompatible with the “Qin Records” and was perhaps compiled using the “Historical Records” of some state other than Qin. It possibly includes two different types of tables: one in which years denominate the vertical columns and statenames the horizontal rows, with events recorded therein horizontally; and one that records the number of years that the feudal lords reigned. Although extensive damage makes it impossible to reconstitute the “Annals,” it can still provide useful information regarding some historical questions, such as the Warring States-period states of “East Zhou” and “West Zhou,” the appellations “Current King” and “Current Duke,” etc.
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Zhang, Zhen. "Summary of Tactical Military Commissioner and Related Problems of Qin Feng lu in Song Dynasty." International Journal of Education and Humanities 5, no. 3 (November 16, 2022): 215–17. http://dx.doi.org/10.54097/ijeh.v5i3.2807.
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Qin Feng lu in the Song Dynasty is one of the four lus in Shaanxi lu. The tactical military commissioner was set up because of the outbreak of the Song and Western Xia wars, and Tactical military commissioner was an important embodiment of using literati officials in the Song Dynasty to restrict military generals. In the past, the research of tactical military specialists focused on the whole Shaanxi region, and rarely paid close attention to the tactical military specialists of Qin Feng lu alone. The Qin Feng lu tactical military specialists played an important role in resisting the Western Xia and maintaining the stability of the border area, so it is necessary to further study.
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Parveen, Khalida, and Huma Akram. "Insight of Chinese culture by viewing historical picture of Qin Dynasty." Journal of Social Sciences Advancement 2, no. 1 (March 20, 2021): 17–24. http://dx.doi.org/10.52223/jssa21-020103-08.
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Over the centuries, China still respectfully treasures rich Asian cultures, traditions, and customs. China is now famous all over the world for its mysterious wonders and cultural & natural heritages such as the Great Wall, the Forbidden City, the Terracotta Army, etc. The Chinese history is full with the exposition of outstanding features of Chinese culture such as great thoughts of Confucius, religious beliefs, traditional festivals and customs e.g., Chinese new year, language and calligraphy e.g., Shu Fa, four great inventions of ancient China e.g., papermaking, printing, gunpowder and the compass, traditional architecture and sculpture, traditional art forms, etc. The era of history of China before the time in power of Qin dynasty is known by name as the period of Warring States. This period started from 475 BC and ends at 221 BC. Seven Warring States were included in it i.e. Qin, Wei, Han, Yan, Chu, Zhao, and Qi. Zheng was the King of Qin, who started his journey to triumph over 6 states in the period of 230 BC. Qin was the 1st emperor of this unified state of China. Thus he was known by the name of “First Emperor of Qin” or “Qin Shi Huang”. This study provides a deep insight of Chinese history and it is illustrated that major achievements in Chinese culture and history are contributed in the era of Qin dynasty.
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Tianyu, Feng. "Society of Imperial Power: Reinterpreting China’s “Feudal Society”." Journal of Chinese Humanities 1, no. 1 (April 24, 2014): 25–50. http://dx.doi.org/10.1163/23521341-01010003.
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Abstract To call the period from Qin Dynasty to Qing Dynasty a “feudal society” is a misrepresentation of China’s historical reality. The fengjian system only occupied a secondary position in Chinese society from the time of Qin. It was the system of prefectures and counties (junxianzhi) that served as the cornerstone of the centralized power structure. This system, together with the institution of selecting officials through the imperial examination, constituted the centralized bureaucracy that intentionally crippled the hereditary tradition and the localized aristocratic powers, and hence bolstered the unity of the empire. Feudalism in medieval Western Europe shares many similarities with that of China during the Shang and Zhou dynasties, but is quite different from the monarchical centralism since the time of Qin and Han. Categorizing the social form of the period from Qin to Qing as “feudal” makes the mistake of over-generalizing and distorting this concept. It runs counter to the original Chinese meaning of fengjian, and severely deviates from the western connotation of feudalism. Moreover, the decentralized feudalism in pre-Qin dynasties and the later centralized imperial system from Qin onwards influenced the generation and evolution of Chinese culture in vastly different ways.
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Liang, Yun. "On the origin and formation of the early Qin Culture." Chinese Archaeology 18, no. 1 (November 27, 2018): 136–45. http://dx.doi.org/10.1515/char-2018-0013.
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Abstract The early Qin Culture refers to the Qin Culture from the Western Zhou Dynasty to the early Spring-and-Autumn Period. Considering its cultural composition, we will realize that it has three main sources, namely the Shang, Zhou, and Western Rong (Western Barbarian) Cultures. The elements derived from the Shang Culture comprised the furniture of waist pits and the custom of dog burial in graves, the use of human sacrifice, the interment of chariots and horses, the Shang-style pottery wares and the tradition of constructing huge-scale mausoleums. These elements reflect that the Qin people initially came from the east and had strong ties with the Shang Dynasty and were deeply influenced by the Shang Culture, and belonged to the Yin people (after the fall of the Shang Dynasty) in the broader sense. The elements absorbed from the Zhou Culture comprised the architectural types of ancestral temples and palaces, the adoption of the ritual vessels, the suspended musical instruments, the Zhou style pottery wares and the writing system. These elements indicate that the Qin people adopted the ritual and musical culture of the Western Zhou Dynasty, which had a great political significance at the early stage of Qin’s history. The factors derived from the cultures of the Western Rong ethnic group or the northern steppes included the flexed burial position, the golden body ornaments and chariots and horses, iron wares, animal motifs on utensils, recesses on the walls of the burial pits and the ditches around the graves, the use of bronze cauldrons and swords (daggers). Such elements reflect that during the development process in the Longyou region, the Qin people absorbed the cultures of the adjacent Western Rong ethnic group, the Eurasian steppes and farther beyond. The first kind of elements continued to predominate the Qin Culture down to the middle Western Zhou, then the second and the third ones arose from the late Western Zhou to the early Spring-and-Autumn Period, and simultaneously, the first were only present in the aristocratic burial activities. Based on the remnants of the Shang Culture, the early Qin Culture came into being by widely absorbing elements of the Zhou and Western Rong Cultures.
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Karki, Dhruba. "Blending Myth and Modernity in the Global Chinese Cinema: The Hong Kong Action Hero in Zhang Yimou-Directed Hero." Tribhuvan University Journal 32, no. 2 (December 31, 2018): 37–56. http://dx.doi.org/10.3126/tuj.v32i2.24702.
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Zhang Yimou’s Hero presents an action hero, yet in a slightly different cinematic mode than that of Stephen Chow-directed Shaolin Soccer to blend myth and modernity. In Yimou’s martial arts cinema, Jet Li-starred Nameless hero uses martial arts to combat the king’s adversaries, including Donnie Yen-starred Long Sky, Maggie Cheung-starred Flying Snow and Tony Leung Chiu-Wai-starred Broken Sword in the service to the Qin Dynasty (221 BC – 207 BC). The warrior hero’s indigenous body art helps the Qin Dynasty transform the smaller warring kingdoms into a powerful Chinese Empire, a strong foundation of modern China with economic and military superpower. Like their western counterparts, including T1000 and Neo, the Hong Kong action heroes, such as the warrior hero and the Qin King have been refashioned in the Hollywood controlled twentieth-century popular culture. Different from their Hollywood counterparts in actions, the Hong Kong action heroes in Hero primarily use their trained bodies and martial skills to promote the Chinese civilization, an adaptation of the Hollywood tradition of technologized machine body. Reworking of myth and archetype in Nameless’s service to the Qin Dynasty and the emperor’s mission to incept the Chinese Empire, the Hong Kong action heroes appear on screen, a blend of tradition and modernity. The film industry’s projection of the Chinese history with the legendary action heroes, including Nameless soldier and the Qin King globalizes the indigenous Chinese culture by using modern electronic digital technology, a resonance of the western technological advancement.
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Wang, Yingying, Dazhuan Ge, Tongyan Zhang, and Yingjie Wang. "The Sustainable Development of Choronymic Cultural Landscapes in China Based on Geo-Informatic Tupu." Sustainability 11, no. 16 (August 9, 2019): 4302. http://dx.doi.org/10.3390/su11164302.
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As a part of cultural landscapes, toponyms with abundant cultural connotations and a long history are valuable cultural heritage assets. Choronyms not only reflect natural and social phenomena but also help with relevant management and naming work. In order to explore the historical development sequence of choronymic cultural landscape evolution, we analyze the spatial–temporal pattern evolution, spatial–temporal variation, spatial association, and semantic evolution of choronymic cultural landscapes since the Qin dynasty. We adopt the sequent snapshot model and an event-based state amendment model to establish a spatio-temporal database. That can provide decision supports and theoretical reference for the sustainable development of toponymic landscapes. Results indicate the following: (1) Spatial distribution of toponym density has been different since the Qin dynasty. The cores of toponym density spread from the middle-lower reaches of the Yellow River to Yangtze Plain, Chengdu Plain, Pearl River Delta Plain. (2) Spatial distribution of choronyms is agglomerative since the Qin dynasty and uneven at national and provincial scales since the Yuan dynasty. Temporal distribution of toponyms at different levels is centralized. (3) Spatial agglomeration phenomena of toponyms are positively clustered in nine periods. The Ming dynasty presents the largest degree of spatial aggregation. (4) Words relevant to blessings, orientation, and hydrological features have high proportions in the top 20 words. (5) Spatial distribution of county-level choronyms named over the last 1000 years and “Millennium Ancient Counties” are unbalanced at national and provincial scales.
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Deng, Feng. "Endogenous evolution of patriarchal clan system in ancient China." International Journal of Social Economics 44, no. 10 (October 9, 2017): 1322–34. http://dx.doi.org/10.1108/ijse-12-2015-0330.
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Purpose The purpose of this paper is to analyze long-term institutional causes and consequences of preference falsification by studying the evolution of China’s patriarchal clan system. Design/methodology/approach The historic study shows that although the clan system was abolished in the Qin dynasty, it re-emerged among high-standing families in the Han dynasty and spread to common people after the Tang dynasty. Findings The author submits that the clan system was an institutional response to the preference falsification problem that arose due to the dictatorial political institutions first established in the Qin dynasty. It helped people to take collective action by themselves and also opened a back door to influence government decisions. A piece of clear evidence is the co-evolution of the clan system and government personnel system. Social implications In this sense, the clan system probably also helped to prolong the political institutions for 2,000 years. Originality/value This is the first institutional study on the clan system in China.
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Mubing, Qiu. "Statues of Warriors and War Horses of the Han Dynasty." Scientific and analytical journal Burganov House. The space of culture 15, no. 4 (December 10, 2019): 63–81. http://dx.doi.org/10.36340/2071-6818-2019-15-4-63-81.
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Terracotta statues of warriors and war horses represent a type of sculpture from ancient burials. They are an important part of the system of objects buried together with the deceased during the Han dynasty (the so-called Mintsi). Yun, the most characteristic funeral figurines which archaeologists find especially in the region of the Chu kingdom of the pre-Qin period, began to appear during the Chunqiu and the Warring States periods. The burial of statues of soldiers together with the deceased carried an authentic meaning connected with the burial of living warriors during the Shang dynasty. Terracotta statues of warriors and war horses in the tomb of Qin Shi Huang were completed in a very short time and mainly reproduced the figures of people and soldiers on high alert before the start of a military campaign. Despite the fact that the Han Dynasty succeeded the Qin Dynasty in the administrative system, it also drew some lessons, to varying degrees, regarding martial arts, as evidenced by the location combinations of the terracotta statues and horses. In 1965, a large burial place of the ancestor of Liu Bang, the first emperor of the Han dynasty, was discovered in the Shaanxi province north of Xianyang in Yangjiawan village. In history, it was known as Zhoushitsuy or Mound of Zhou Ancestors. The size and Ill. 1. National architectural monument. Han Dynasty. Mausoleum Han Yang Ling. Ill. 2. Grave pits in the Hanyangling Museum depth of the pits are not the same, the number of ceramic statues found is also various and of different shapes and sizes; however, most of the statues have a bright colour and a perfectly regular shape. These excavations of the Han terracotta statues have historical significance due to the fact that this is the first finding of terracotta statues of the Han period since the founding of New China.
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Bishop, M. C. "The articulated cuirass in Qin dynasty China." Antiquity 63, no. 241 (December 1989): 697–705. http://dx.doi.org/10.1017/s0003598x00076833.
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The discovery of the Qin dynasty terracotta army at Mount Li near Xianyang has provided an interesting insight into the equipment of 3rd-century BC Chinese soldiers, and also opens up a number of issues of interest to students of armour from other regions and periods in the ancient world, particularly concerning the use of evidence.
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Zou, Dahai. "Shuihudi bamboo strips of the Qin Dynasty and mathematics in Pre-Qin Period." Frontiers of History in China 2, no. 4 (October 2007): 632–54. http://dx.doi.org/10.1007/s11462-007-0030-8.
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Fang, J. N., L. P. Tan, and E. Huang. "Modes and textures of secondary minerals on Chinese coins of different ages." Mineralogical Magazine 67, no. 1 (February 2003): 23–29. http://dx.doi.org/10.1180/0026461036710081.
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AbstractA thorough assessment of the secondary minerals on 796 Chinese Pb-Cu-Sn-Zn bronze coins from ∼1100 BC to AD 1911 has been made. Malachite is found on more than 80% of the coins irrespective of their dynasties, but a botryoidal texture is only observed on the coins of the Song dynasty or older. Azurite, however, is seen in microscopic quantities on a single coin of ∼AD 1800, but is clearly visible on the Ming dynasty or older coins. Cerussite is a common secondary mineral of the Qin dynasty and older coins, though it has not been found on the Qing dynasty or younger coins. Cuprite is observed on the Song dynasty and older coins.
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Kim, Dongoh. "Unification and the Peerage System in Qin Dynasty." JOURNAL OF ASIAN HISTORICAL STUDIES 148 (September 30, 2019): 45–78. http://dx.doi.org/10.17856/jahs.2019.9.148.45.
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Jinguang †, Zhang. "New Thoughts on the Social Forms of Ancient China (from the Zhou to Qing Dynasties)." Journal of Chinese Humanities 1, no. 1 (April 24, 2014): 51–66. http://dx.doi.org/10.1163/23521341-01010004.
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Abstract The entire course of ancient Chinese history has centered on state power, which dominated and shaped the basic picture of social history. The key to Chinese state power has been the state ownership of land, and based on this we can divide the social forms of ancient China into four successive periods: the period of yishe 邑社時代 or village societies (Western Zhou Dynasty and the Spring and Autumn Period); the period of official communal system 官社時代 (Warring States Period to Qin Dynasty to the early Han Dynasty); the period of half official communal system 半官社時代 (Han to Tang Dynasty); and the period of state vs. individual peasants 國家個體小農時代 (Song to Qing Dynasty).
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Oh, Jun Seok. "The Establishment and Abolition of the Qian Law in the Qin-Han Dynasty." CHUNGGUKSA YONGU (The Journal of Chinese Historical Researches) 141 (December 31, 2022): 1–23. http://dx.doi.org/10.24161/chr.141.1.
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Chen (陳侃理), Kanli. "Stories of Resurrection in the Qin Manuscripts and the Transformation of Burial Customs in the Qin Dynasty." Bamboo and Silk 5, no. 2 (September 13, 2022): 263–87. http://dx.doi.org/10.1163/24689246-20220023.
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Abstract The stories *Dan 丹 from the Fangmatan 放馬灘 Qin manuscripts, and Taiyuan you sizhe 泰原有死者 from the Peking University Qin manuscript collection, tell of the afterlife and the proper burial and sacrificial practices for the dead through the words of two men who died and returned to life. The proper burial and sacrificial practices proposed in the texts include the replacement of money and silk with symbolic objects, the abandonment of burying a body in the bent position and the breaking of burial goods, the restriction on joint burial of husband and wife, and advocating moderation and cleanliness in sacrificial rituals at the grave. The two texts reflect how the literate class endeavored to make the old burial and sacrificial customs in Qin culture closer to the collective customs of the six eastern states.
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Im, Joong Hyuk. "Organizational Principles of Qin Dynasty Decrees Seen in the Bamboo Slips(4ㆍ5) of Qin Dynasty Collected by Yuelu Academy of Classical Learning." CHUNGGUKSA YONGU (The Journal of Chinese Historical Researches) 124 (February 28, 2020): 1–44. http://dx.doi.org/10.24161/chr.124.1.
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Zhou, Yang, Vladimir I. Klimov, and Tatiana D. Kirichenko. "Organization of music education in the Pre-Qin period: a theoretical aspect." Perspectives of Science and Education 60, no. 6 (January 1, 2022): 459–74. http://dx.doi.org/10.32744/pse.2022.6.27.
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Introduction. In the modern educational space of each state, music education plays an essential role in the upbringing of the rising generation. The national musical culture of Ancient China, as well as some aspects of musical education organization in the Pre-Qin period, have served as the primary basis in the sphere of modernization and improvement of the modern musical education system in this country. The aim of this article is to summarize some theoretical aspects of the organization of music education in ancient China – in the Pre-Qin period (8500–221 BC). Materials and methods. The generalized materials of researchers' works reveal the practice of “early” musical education in Ancient China, expressing the interests of this or that ruling dynasty (from the primitive society, where the Chinese national musical culture had originated, up to the Qin dynasty). Representing an important historical epoch, the Pre-Qin period reflects the time of the formation of a unique system of organization of traditional music education in China. Each era that is part of the Pre-Qin period has its own distinctive features and cultural and historical characteristics. Results. In the course of summarizing certain theoretical aspects of the organization of music education in the Pre-Qin period, the names of four epochs were specified, as well as the peculiarities of the organization of general and music education in ancient China. Thus, the first era “Chinese music education in primitive society” (or) “Prehistoric China” (8500–2070 BC) is conventionally considered a time of origin of music education; a period of formation of genres of Chinese folk music culture, based on myths, religion, legends, and customs of ancient China. The second era, “Chinese Music Education in the Xia and Shang Dynasties” or “Bronze Age” (2070–1046 BC), is characterized by the appearance of the first musical instruments; the transformation of the functions of music education – from religious service to entertainment; the consolidation of the name “court music and dance education”; the appearance of the first specialized educational institutions and “special” music teachers. Music education in the third era “Chinese music education in the Western Zhou Dynasty” (1046–771 BC) had the name “rites and music education”; distinguished by the appearance of the first musical performance groups; the training of “professional personnel” in music education. The peculiarity of the fourth epoch “Chinese music education in the Spring and Autumn Era and the Age of Fighting Kingdoms” (770–221 BC) is the modernization and improvement of forms, methods, and means of music education; production of musical instruments; wide practice of performing schools and educational activities of Chinese thinkers, politicians, and educators; and availability of music education to various strata of the population. Conclusion. This study allows arguing that the Pre-Qin period is the initial stage in the formation of music education in ancient China. Moreover, it also can be considered one of the most important times in a historical retrospective – the active development of the Chinese music education system.
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Amurskaya, M. A. "The Development of Chinese Statistical Accounting During the Qin and Han Dynasties." Accounting. Analysis. Auditing 8, no. 2 (April 4, 2021): 71–83. http://dx.doi.org/10.26794/2408-9303-2021-8-2-71-83.
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The Chinese experience in the development of accounting thought and economic statistics is of a particular interest to Russian scientific thought, since China has been confidently demonstrating economic success for many years. The research was carried out using the methods of sampling, grouping, systematization, comparison and generalization. The historical approach was applied to the analysis of theoretical and practical materials in the Chinese language. The two periods of the development of Chinese statistical thought are distinguished: 1) the period of the Qin dynasty (221-207 BC), starting from which the Chinese state is usually regarded as centralized, and statistical accounting is regarded as national; 2) the period of the Han dynasty (206 BC — 220 AD), during which the active development of statistical accounting continued and a fairly effective system was formed that satisfies all the needs of the state at the central and local level. The practical significance of the work lies in highlighting the methods of centralizing the collection of statistical data and the organization of statistics in China, the regulation of statistical accounting and related accounting. The article presents ideas and practical recommendations of the main thinkers, academicians and scientists (such as Sima Qian, Xu Gan) in the field of statistical accounting in China at that time.
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Wang, Zuoli. "New Investigations in the School of Names." Asian Studies, no. 3 (December 1, 2010): 85–101. http://dx.doi.org/10.4312/as.2010.14.3.85-101.
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Studies of names and argumentation from the pre-Qin period represent a precious inheritance left behind by ancient Chinese thinkers. As one of the schools from the pre-Qin period, nomenalism made a great contribution to the study of names. Modern research on nomenalism has been greatly affected by the Han Dynasty historians. However, their introduction to the school is vague. In respect to nomenalism, there are some unsolved problems that still need to be clarified and have not been noticed by many scholars. The present thesis analyses the characteristics and functions of nomenalism; it discusses the relations between nomenalists and sophists and epitomises their contributions to the study of names.
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Fang, Hui, Gary M. Feinman, and Linda M. Nicholas. "Imperial expansion, public investment, and the long path of history: China’s initial political unification and its aftermath." Proceedings of the National Academy of Sciences 112, no. 30 (March 16, 2015): 9224–29. http://dx.doi.org/10.1073/pnas.1419157112.
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The Neolithic (ca. 8000–1900 B.C.) underpinnings of early Chinese civilization had diverse geographic and cultural foundations in distinct traditions, ways of life, subsistence regimes, and modes of leadership. The subsequent Bronze Age (ca. 1900–221 B.C.) was characterized by increasing political consolidation, expansion, and heightened interaction, culminating in an era of a smaller number of warring states. During the third century B.C., the Qin Dynasty first politically unified this fractious landscape, across an area that covers much of what is now China, and rapidly instituted a series of infrastructural investments and other unifying measures, many of which were maintained and amplified during the subsequent Han Dynasty. Here, we examine this historical sequence at both the national and macroscale and more deeply for a small region on the coast of the Shandong Province, where we have conducted several decades of archaeological research. At both scales, we examine apparent shifts in the governance of local diversity and some of the implications both during Qin–Han times and for the longer durée.
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Sanft, Charles. "PALEOGRAPHIC EVIDENCE OF QIN RELIGIOUS PRACTICE FROM LIYE AND ZHOUJIATAI." Early China 37 (June 26, 2014): 327–58. http://dx.doi.org/10.1017/eac.2014.5.
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AbstractIn this paper I discuss paleographic texts recording local-level religious practices during the Qin dynasty that archaeologists recovered from Liye and Zhoujiatai. The Liye materials are bureaucratic records of state-sponsored sacrifices that took place in 215 and 212 b.c.e., indicating the types of sacrifices and reflecting the processes by which the bureaucracy managed the items offered. The Zhoujiatai text appears to give instructions for individual sacrifices and provides information about the locations and types of offerings, as well as the verbal formulae employed. The article begins with consideration of Qin practices in transmitted texts and of the agricultural spirit Xiannong, which appears in both the Liye and Zhoujiatai texts. Since in the past there was virtually no information extant about local-level religious activity under the Qin, the details in these paleographic texts represent an advance in understanding the history of the period.
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Wang, Tongxin. "History of Chinese Classical Gardens." International Journal of Education and Humanities 4, no. 3 (September 27, 2022): 235–37. http://dx.doi.org/10.54097/ijeh.v4i3.1814.
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From the beginning of Shang Dynasty to the end of Qing Dynasty the development of Chinese classical landscape gardens went through five periods: the formation period of Shang, Zhou, Qin and Han Dynasties, the transition period of Wei, Jin, Southern and Northern Dynasties, the heyday of Tang Dynasty, the maturity period of Song, Yuan, Ming and Qing Dynasties, and the middle and end of Qing Dynasty. Five thousand years of glorious Chinese culture makes Chinese classical gardens different from Western gardens and Islamic gardens. The unique garden system and style give rise to the unique and profound Chinese classical garden system in world history. Based on the history of Chinese classical gardens, the paper focuses on the historical background of the development of the Song garden, the characteristics of typical gardens and literati gardens in the two Song dynasties, in order to understand the development process of the Song garden more deeply. Under the condition of learning and understanding, the method and concept characteristics of classical garden design in Song Dynasty are inherited and applied to modern garden planning and design.
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Wei, Chen, and Cai Dan. "Yue Ren, Luli, and Anlu: the Tomb Occupant of Yunmeng Shuihudi Han Tomb No. 77 and the Village Where He Resided." Bamboo and Silk 3, no. 2 (April 15, 2020): 232–74. http://dx.doi.org/10.1163/24689246-00302003.
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By examining the excavated bamboo slips and boards of Shuihudi 睡虎地 Western Han tomb no. 77 in Yunmeng 雲夢, it is possible to know that the name of the tomb occupant was Yue Ren 越人 and that he served as an Office Assistant 官佐 in Anlu 安陸 County from the ninth year (171 bce.) of the reign of Western Han Emperor Wendi 文帝 (r. 180–157 bce.) to the seventh year (157 bce.) of the Houyuan 後元 era (163–157 bce.) of his reign. In addition, we can understand a number of the actions and life events of Yue Ren and his colleagues and family members, and know that in the tenth month of the third year of the Houyuan era of Wendi’s reign (161 bce.), Yue Ren and his family moved their residence to Luli 路里. Moreover, by analyzing the slips and boards of tomb no. 77, and viewing these in connection with lacquerware items on which are inscribed two graphs spelling out “Luli” 路里 excavated from the Shuihudi Qin tombs, it can be concluded that from the Qin dynasty to the early Western Han dynasty, residents of Luli were entombed in the cemetery at Shuihudi. This provides what is currently the strongest evidence for arguing that the ancient walled town at Yunmeng 雲夢古城—also referred to as the “Walled Town of the Chu King” 楚王城—is the ruins of the walled town that was seat of Anlu County in the Qin and Han periods.
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Tseluyko, Maxim S. "The Bu Qi Gui Inscription and Genesis of the Qin State." Vestnik NSU. Series: History, Philology 20, no. 10 (December 20, 2021): 57–71. http://dx.doi.org/10.25205/1818-7919-2021-20-10-57-71.
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The aim of this paper is to define the institutional difference between the aristocratic lineage ruling the service fief of the Western Zhou era and the royal dynasty, reigning over the independent state of the Eastern Zhou era. Different approaches to the genesis of the Qin State are discussed in this paper: the archaeological approach and the “Zhou fiefdom” approach. The first one lacks data directly describing the political process. The problem of the second one is its being based practically on one written source that postdates the events described by 500 years. Therefore, to escape the failures of these methods, the author developed a specific approach that would both deal with political and institutional data on the one side while using data from different sources contemporary to the events in question. Data explicated from Bu Qi gui, Qin gong zhong and Guo ji zi Bai pan – three inscriptions on the bronze vessels dating between IX and VII centuries BC was scrutinized and compared. Two of them were cast by Qin rulers and the third describes the events leading to the creation of the Qin domain. Comparing information of these sources with the data from Sima Qian’s Shi ji allows to determine the precise moment of the Qin domain being transformed into the Qin State and show the institutional innovations that went along with this process. The interior political change of this time is described (i.e. the political crisis of royal inheritance) as well as the exterior change in Qin’s place inside the hierarchy of Zhou domains, particularly the changing relations between the Qin State and the domain of Xiao Guo. This clarified the place that the process of territorial expansion had in this transformation. As a hypothesis, the author built a model presenting the properties distinguishing a service fief and an independent state.
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Chen, Yu Ting. "On the Travelers in the Law of Qin and Han Dynasty." CHUNGGUKSA YONGU (The Journal of Chinese Historical Researches) 123 (December 31, 2019): 1–21. http://dx.doi.org/10.24161/chr.123.1.
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Xue, Wang. "Investigating into the Culture Connotations of the Radical of Yu in the ShuoWenJieZi." Pacific International Journal 3, no. 4 (December 31, 2020): 144–46. http://dx.doi.org/10.55014/pij.v3i4.107.
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As the first dictionary analyzing the structures of Chinese characters, explaining the meanings and identifying the pronunciations, the book ShuoWenJieZi (literally means discussing writing and explaining characters) compiled by Xu Shen in the Eastern Han Dynasty is of important significance in the Chinese language history as well as social language history. By means of researches on the section headers related to “fish” in the book, the development of both the fishery and fish food culture in the Qin and Han Dynasties can be discussed. Based on the section headers related to “fish” in the book ShuoWenJieZi, this paper analyzes the fishery development in the Qin and Han dynasties and examines the tradition of food culture reflected by the section headers related to “fish” as well as the prosperity and development of fish-eating culture.
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Li, Ziran. "Aesthetic Origin of the Metal and Stone Sound in the Chinese Seven-String Zither Music." Advances in Education, Humanities and Social Science Research 1, no. 1 (May 9, 2022): 53. http://dx.doi.org/10.56028/aehssr.1.1.53.
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The metallic and stony instruments in the ancient eight-tone system symbolized the hierarchical order and noble rights in the pre-Qin ritual music system. The sound of metal and stone represents the beauty of the highest ritual music system, which is "always in order". During the Eastern Zhou Dynasty, the Chinese seven-string zither became a vessel for the scholars to blend the ritual order with their individual emotions, thanks to the preference of the scholars. In the Han Dynasty, with the rise of the scholar class, the Chinese seven-string zither was pushed to the altar of “ritual and music”, following the path of the sound of metal and stone. The sound of metal and stone has influenced the making and playing of the Chinese seven-string zither since the Tang Dynasty - the sound of metal and stone has become the aesthetic standard of the Chinese seven-string zither music.
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Vladymyrov, Volodymyr. "The History of Chinese Pre-Journalism by Professor Li Liangrong: from Emperor Qin Shi Huang to Qin Dynasty." Scientific notes of the Institute of Journalism, no. 3/4 (72/73) (2018): 11–21. http://dx.doi.org/10.17721/2522-1272.2018.73.1.
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The article represents the new facts, phenomena and trends on the early stages of Chinese journalism formation, taken from several sources, mainly (and for the first time in Ukrainian journalism studies) from the textbook on journalism theory of journalism by the Professor Li Liangrong from Fudan University (the People’s Republic of China). This is not the first attempt in Ukrainian journalism studies to learn how the Chinese pre-journalism was developed. However this is the first translation from the Chinese fragments of the text-book “Introduction to Journalism” as one of the most popular textbooks in China that was developed on the basis of scientific traditions of the famous Missouri School of Journalism in the United States. The translation from Chinese language is provided with the comments giving an opportunity to see theoretical basis of the historical aspect of formation of the media of one of the world’s superpowers, as well as the views of researchers of this country on the history of their own media, how they interpret the historical component of the contemporary Chinese journalism research. For translation, we have chosen the textbook by Professor Li Liangrong, one of the most authoritative representatives of the“old” elite of the Chinese journalism theory. The article cites the most important positions of the history of Chinese pre-journalism. For this purpose, the views of the Chinese author are the subjects to critical commenting. The historical researches from origin of the Chinese lettering to the beginning of the Qin Empire, the last imperial dynasty of China was described and commented. The article provides the Ukrainian reader with the opportunity to see for the first time in detail what views the prominent Chinese theorist has on how the history of journalism in this country arised and what are the conclusions of historical experience during this period according to Chinese colleagues. The article will also help Ukrainian media historians to understand better their own achievements and the lessons of our pre-history journalism development.
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Zilong, Che. "The Development of Sino Indian Trade from the Perspective of “The Belt and Road Initiative”." Journal of Economics and Management Sciences 4, no. 3 (September 6, 2021): p7. http://dx.doi.org/10.30560/jems.v4n3p7.
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Since ancient times, the two ancient civilizations of China and India have had a long history of trade exchanges, and such trade exchanges have left an important mark in the history of Sino-India relations. Chronologically，this article takes the Sino-Indian trade exchanges as a research perspective to outline two thousand years of trade history between two countries. From the Sino-Indian Business Road that began in the Qin Dynasty and Han Dynasty to the origin of the Silk Road on which Zhang Qian went to the Western Regions as an envoy, explored the Sino-India-Tibet Road and Maritime Silk Road trade; analyzed the opium trade between China, Britain and India in modern times. At the same time, it uses the founding of People’s Republic of China, the Sino-Indian War, the Belt and Road Initiative and the important events of the global epidemic as nodes to describe the development of Sino-Indian trade. In the long history, this kind of rich trade history also shows that China and India are more likely and should establish a better and more extensive trade cooperation relationship, and learn to effectively deal with the turmoil. This will provide reference for operating the trade activities between the two countries.
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Ren, Wei, and Na Cao. "Traditional Conservation and Storage Methods for Ancient Chinese Painting and Calligraphy on Silk Manuscripts." Arts 10, no. 2 (May 26, 2021): 34. http://dx.doi.org/10.3390/arts10020034.
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This study investigated traditional conservation and storage methods for Chinese silk manuscripts containing painting and calligraphy from the Warring States period (475–221 BC), the Qin dynasty (221–207 BC), the Han dynasty (202–8 BC; AD 25–220), and from the end of the Han to the present. At present, there is gap in the literature regarding the application of such methods to these works. The study methods include a literature review (classical and contemporary sources), expert interviews, and observation of traditional masters. The findings provide an improved understanding of the development of traditional technologies used for painting and calligraphy conservation since 475 BC. In this way, this work contributes to the body of knowledge regarding traditional conservation and storage methods, including mounting practices, scroll unfolding, and box storage.
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Lee, Sang Gi. "A Study of "Complication(繁化)“ on the Character of Qin dynasty." JOURNAL OF CHINESE HUMANITIES 77 (April 30, 2021): 1–17. http://dx.doi.org/10.35955/jch.2021.04.77.1.
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Lee, Sang-Gi. "A Study of 'Simplification(簡省)“ on the Character of Qin dynasty." JOURNAL OF CHINESE HUMANITIES 66 (August 31, 2017): 1–13. http://dx.doi.org/10.35955/jch.2017.08.66.1.
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Lee, Sang-gi. "A Study of “Simplification(簡省)” on the Character of Qin dynasty." JOURNAL OF CHINESE HUMANITIES 69 (August 31, 2018): 1–13. http://dx.doi.org/10.35955/jch.2018.08.69.1.
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Joonghyuk Im. "Korean Study Review on the Land System of Qin and Han Dynasty." DAEDONG MUNHWA YEON'GU ll, no. 99 (September 2017): 47–96. http://dx.doi.org/10.18219/ddmh..99.201709.47.
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Mayhew, Gregory L. "The Formation of the Qin Dynasty: A Socio-technical System of Systems." Procedia Computer Science 8 (2012): 402–12. http://dx.doi.org/10.1016/j.procs.2012.01.079.
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娜, 美拉. "On the Concept of Righteousness ofConfucius and Mohism in Pre-Qin Dynasty." Advances in Philosophy 11, no. 06 (2022): 2080–85. http://dx.doi.org/10.12677/acpp.2022.116357.
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Hung, Wu. "From Temple to Tomb: Ancient Chinese Art and Religion in Transition." Early China 13 (1988): 78–115. http://dx.doi.org/10.1017/s0362502800005216.
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By exploring the shift of ancestral worship centers in ancient China and its impact on art, the author argues that the genealogical/political structure of the Three Dynasties found its religious form in temple worship; however, following the decline of this system during the Eastern Zhou and the Qin, the tomb of an individual increased in importance. This process culminated during the Eastern Han: Problems in dynastic succession forced the Eastern Han rulers to abandon temple ceremonies and transfer them to graveyards. But this new system was again renounced by the following Wei dynasty, and many funerary structures were destroyed in an “iconoclastic” movement. The author contends that this complex development in religion strongly influenced and even governed the course of ancient Chinese art: Corresponding to the shift in religious center, the tomb assumed new symbolic imagery, and pictorial funerary art replaced ritual vessels to become the dominant artistic genre of early imperial China.
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Lu, Zhuo. "Generation of a Historical Weapon Ge and Its Impacts on Huaxia Culture." Asian Culture and History 10, no. 1 (January 3, 2018): 57. http://dx.doi.org/10.5539/ach.v10n1p57.
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The history of Huaxia (Chinese: , a historical concept representing the Chinese nation and civi-lization) is full of wars. Various weapons were developed that are suitable for ground combat with horse-drawn vehicles. The weapon Ge (Chinese: ) was already used before 221 BC (before the Qin Dynasty, ca. 221–206 BC), and disappeared in around 25 AD (at the end of Western Han Dynasty). In most other regions in the world, this type of weapon has hardly been used. The weapon axe was used in the ancient wars (in the same period) outside Ancient China (also called the Middle King-dom), such as in Mesopotamia (the area of the Tigris–Euphrates river system). However, the weapon axe is different from Ge, although there seem some similarities. This article provides an in-depth study and analysis of the reasons for the historic use of this unique weapon Ge, of its development in Ancient China, and of its influence on (military and civil) culture.
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Oh, Jun-Seok. "The legal system of Qin-Han dynasty as seen through the land law." History & the World 60 (December 31, 2021): 1–34. http://dx.doi.org/10.17857/hw.2021.12.60.1.
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Holloway, Kenneth W. "Charles Sanft. Communications and Cooperation in Early Imperial China: Publicizing the Qin Dynasty." American Historical Review 120, no. 1 (February 2015): 215. http://dx.doi.org/10.1093/ahr/120.1.215.
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Foo, Check-Teck, Weiwei Wu, and Tachia Chin. "Governance for China: a multi-method research in corruption studies." Chinese Management Studies 8, no. 3 (July 29, 2014): 288–312. http://dx.doi.org/10.1108/cms-08-2014-0160.
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Purpose – The purpose of this paper is to utilize a multi-method design for research on corruption in China. Corruption in any society is inimical to good governance. Singapore, despite her size, is argued to be a plausible model for China. Design/methodology/approach – Taking a multi-method approach, the phenomena of corruption is investigated from: etymological analyses for corruption (European roots) and its Chinese equivalent, 贪污 (pinyin: tan wu) case studies taken from three periods: current, Qing Dynasty and to founding of China (zhong guo, Qin Dynasty) to ground our policy recommendation of China be modeling after Singapore on the basis of our analysis of statistical (2013 and longitudinal) data. In the process, the authors embark on inter-country comparisons (mainly Confucian China, Hong Kong, Taiwan, South Korea and Japan). Findings – Here are the key insights: scholars are unaware the English word corruption is narrower in scope than the Chinese equivalent tan wu贪污. As far back as 3,000 years, the Chinese had attributed wu, 污 as filthy, polluting, dirty to psychological concept of greed tan, 贪. In English, corruption does not denote greed per se. Falsification of facts as a political ploy dates back to Qin dynasty. Destabilizing corrupt cases occurred in China today as in Qing Dynasty. Singapore rather Hong Kong is a better model for China in reforming society. Practical implications – This paper illustrates a distinctively, in-depth approach to research on Chinese management. It shows why it is important to clarify key concepts: corruption in the West and tan wu贪污in the East. Historical cases are utilized to show the presence of a continuing Chinese mind set. The authors argued for China to embark on a city-by-city strategy (modeling after Singapore) toward becoming a corruption-free society. Now, as 3,000 years ago, the Chinese conceptualization of corruption embeds the psychology of greed. Social implications – China is at a crossroad of her economic development. There is a possible risk of China being destabilized through the corruption of the top rung of leadership. Chinese authorities must with urgency, rein in corruption. An approach is proposed in this paper. Originality/value – In terms of style, approach and method of research, this paper is highly original. The integrative research here provides a rationale and basis for the Chinese leaders to implement a policy for a less corrupt society.
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Liu, Puning. "The Adoption of Neo-Confucianism in Discussing Legitimacy Dispute." Asian Culture and History 10, no. 1 (December 8, 2017): 43. http://dx.doi.org/10.5539/ach.v10n1p43.
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Lipset (1960) denotes legitimacy as “the capacity of the system to engender and maintain the belief that the existing political institutions are the most appropriate ones for the society.” All political powers, including Chinese dynasties in history, needed legitimacy to ensure their governance. In general, Western thinkers who discuss political legitimacy could be identified into two groups (Habermas, 1979). The “empiricists”, likes Max Weber, studies legitimacy in an empirical method, focusing on the types, constitutions, functions, and evolutions of legitimacy. The second group consists of “normativists”, such as Plato and John Rawls, who tend to base legitimacy on various normative values such as justice or democracy. Pre-modern Chinese views on political legitimacy have the similar approaches like west. The first one pays attention to different empirical factors of legitimacy. For instance, the pre-Qin philosopher Zou Yan (305-240 BCE), and Western Han thinker Liu Xin (50 BCE-23 CE) view a dynasty’s legitimate by its adoption of rightful dynastic phase (Wang 2006). The Song Dynasty (960–1279) historian Ouyang Xiu (1007-1072) argues that the just position and the unification of China make a legitimate dynasty (Rao 1996). The second approach bases legitimacy on normative values. For example, Confucius (551-479 BCE) indicates that the rightfulness of a ruler relies on his properly practicing both “benevolence” (ren ), and “rites” (li ). Many present scholars give us their studies on the legitimacy in Chinese history. For instance, Rao Zong (1996) provides the general overviews of legitimacy in the Chinese tradition, with an extensive collection of relevant primary sources. Hou Deren (2009) introduces most relevant present-day Chinese studies on that issue. For English readers, general studies of traditional Chinese views on legitimacy can be found in the writings of Hok-lam Chan (1984) and Richard Davis (1983). Nevertheless, it is notable that the question of legitimacy became pressing from the 13th century onwards in China, when China was ruled by non-Chinese ruling houses, such as the Yuan Dynasty 元 (1272-1368) and Qing Dynasty (1889-1912). Scholars during that period showed a great interest in discussing the question of what makes a legitimate ruler of China. In general, these scholars approached that question in two ways; they introduced the prevailing Neo-Confucianism to define the virtuous rule as the principal value of legitimacy (Bol, 2009), or they defined a Chinese ruled dynasty as legitimate. To reveal these scholars’ distinct views on legitimacy, this paper investigates two of them, the Yuan literatus Yang Weizhen (1296-1370) and the Ming (1368-1644) scholar-official Fang Xiaoru (1357-1402). For English readers, only Richard Davis (1983) gives a brief introduction on Yang Weizhen’s views on legitimacy. Few studies focus on Fang Xiaoru’s relevant views. Following the text analysis way, this article proves that Yang Weizhen and Fang Xiaoru acted as two representatives of scholars in the late imperial China. Both of them adopted Neo-Confucianism to discuss legitimacy, viewing the discussion of legitimacy as a moral evaluation of the dynasty and monarch. They also shared the idea that Chinese ruled dynasty should be viewed as legitimate.
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YANG, Qianqian. "儒家為什麼反對超人類主義？." International Journal of Chinese & Comparative Philosophy of Medicine 19, no. 2 (December 21, 2021): 159–62. http://dx.doi.org/10.24112/ijccpm.191959.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.
The concept of human enhancement is a key to understanding transhumanism. According to Confucian ethics, the supervision of human enhancement technology is vital because we are facing the reasonable expectation of achieving “the unity of heaven and man.” (The idea of harmony between man and nature is not exclusive to Confucianism; it can be found in other schools of thought in the pre-Qin dynasty period, especially the philosophy of Taoism. However, the idea is uniquely expressed and developed in Confucianism.) Furthermore, human enhancement makes people unable to “settle in their place.” Therefore, Confucianism cannot accept it.
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Zhengzhang, Shangfang. "The Origin of the Wu Dialect as Seen in Historical Records." Bulletin of Chinese Linguistics 5, no. 1 (January 24, 2011): 165–85. http://dx.doi.org/10.1163/2405478x-90000078.
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The areas in which Wu dialects are currently spoken, i.e. Shanghai, Zhejiang Province, Southern Jiangsu Province, Northeastern Jiangxi Province and neighboring areas, were all territories of the Wu and Yue States in the Pre-Qin Period. However, the present Wu dialects are not directly inherited and derived from the native languages spoken in the ancient Wu and Yue areas, as there has been a significant process of language transfer in this area historically. The source of influence mainly comes from Chu language, which led to the development of Eastern Yangtze River dialect first, and later the establishment of Wu dialects in the Tang Dynasty.
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Moccia, Luigi. "The Idea Of "Law" In China: an Overview." Journal of Law and Sustainable Development 3, no. 2 (October 22, 2015): 75–105. http://dx.doi.org/10.37497/sdgs.v3i2.143.
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China, with its millenarian empire ranging from the first Qin dynasty (221-206 BCE) to the threshold of last century (1911), has known one of the longest-lived and mighty political- institutional structures ever existed. However, according to a still widespread opinion, China has not experienced a development of the idea (and ideal) of ‘law,’ that is to say a ‘legal tradition’ comparable to the Western one. In the face of differences, especially cultural and political, as striking between East and West, this article analyzes the concept of right and draw a comparison with Western law, to observer the peculiarities of an eastern view on the subject.
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Holloway, Kenneth. "“The Five Aspects of Conduct” Introduction and Translation." Journal of the Royal Asiatic Society of Great Britain & Ireland 15, no. 2 (July 2005): 179–98. http://dx.doi.org/10.1017/s1356186305004992.
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AbstractIn 1973 a cache of silk manuscripts was discovered in Mawangdui tomb number three in Hunan province. This was the first extensive collection of silk manuscripts unearthed from such an early period: 168 BCE, during the Han dynasty (202 BCE – 202 CE). Guodian village in the province of Hubei was the site of another exciting discovery in October of 1993. Here archaeologists uncovered a tomb they labelled M1 from 300 BCE in the pre-Qin state of Chu that contained texts written on 804 bamboo strips. These two tombs are separated by one of the most significant period-defining events in ancient history, Qin Shihuang's unification of China. Excavated manuscripts now bridge this historic divide. Some are early editions of major works known from the received tradition. Others were previously unknown having been lost for over two millennia. Of the received texts, the Daodejing has been translated into English based on each of the editions found in Mawangdui and Guodian. The only other text that appears in both of these tombs is “The Five Aspects of Conduct”, which will be made widely available to an English speaking audience for the first time at the end of this article.
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Songchang Chen. "Two Ordinances Issued During the Reign of the Second Emperor of the Qin Dynasty in the Yuelu Academy Collection of Qin Slips." Chinese Cultural Relics 3, no. 001-002 (June 30, 2016): 288–97. http://dx.doi.org/10.21557/ccr.48032343.
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Golovacheva, L. I. "James Legge on the Lun Yu’s text history." Orientalistica 3, no. 5 (December 29, 2020): 1280–97. http://dx.doi.org/10.31696/2618-7043-2020-3-5-1280-1297.
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The article examines the views of the outstanding British Sinologist James Legge (1815–1897) on the textual history of the Lun Yu’. Based on the methodological approach as adapted in the textual historical studies the author, Lidia Golovacheva studies the views by J. Legg on the phenomena as follows. 1. The Qing views on the destruction of books and the killing of scholars, which took place during the Qin dynasty and on the targeted collection of ancient books in the Han era. 2. The compilation process of Lun Yu’s text by the Han dynasty scholars. 3. When and by whom the Lun Yu was written. 4. Who left comments on Lun Yu. 5. Variant readings in Lun Yu. The views on Lun Yu by Legge to a significant part are influenced by those of traditional Chinese scholars. They reflect the general height, reached by the Lun yu’ textology in the 19th cent. This builds a solid basis for future research on the development of Lun Yu studies in the Sinological studies in China, Western Europe and worldwide.
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Jiang, Shaoyu. "A Further Consideration of the Pattern “NP1, NP2 + shi ye/shi” in Chinese Translations of Indian Buddhist Text." Bulletin of Chinese Linguistics 3, no. 2 (January 24, 2009): 29–43. http://dx.doi.org/10.1163/2405478x-90000054.
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The pattern “NP1, NP2 + shi ye”, as found in the Chinese translations of Buddhist texts in the Han Dynasty, is not a direct imitation of, or derivation from, the pattern “NP1, NP2 (Subj) + shi (Pron) ye” of the pre-Qin era. Rather, it comes from the pattern “NP1, NP2 (Predicate N) + shi (Copula)” of the Western Han, Eastern Han, Wei, Jin, and Northern and Southern Dynasties periods. In the Chinese Buddhist translations of the Han Dynasty, “NP1, NP2 + shi” is a variant of “NP1, NP2 + shi ye”. The copious use of the two grammatical patterns in the Chinese translations is not intended to render the sentence-final copula in the original Sanskrit texts. Rather, when narrating stories that tell “the NP1 in the previous existence is in fact the NP2 in the present existence”, the Buddhist writings place a specific emphasis on the NP2 of the present existence. The Predicate NP appearing before the copula in these two patterns serves precisely that purpose. Hence, the use is most suitable for stories of this nature.