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Artykuły w czasopismach na temat "Chun qiu jing jie"
Shin, Ji-Youn. "The Kanaonchu in the Middle of Kunaichoshoryobuzo “Chun qiu jing zhuan ji jie” Kamakura". East Asian Ancient Studies 39 (30.09.2015): 333–57. http://dx.doi.org/10.17070/aeaas.2015.09.39.333.
Pełny tekst źródłaShin, Ji-Youn. "The Tone in the Middle of Kunaichoshoryobuzo “Chun qiu jing zhuan ji jie” Kamakura". Journal of Japanology 51 (31.08.2020): 83–101. http://dx.doi.org/10.21442/djs.2020.51.04.
Pełny tekst źródłaShin, Ji-youn. "About Tone in the Late Muromachi “Chun qiu jing zhuan ji jie” - Through comparison with Kamakura Mid-term -". East Asian Ancient Studies 70 (30.06.2023): 61–85. http://dx.doi.org/10.17070/aeaas.2023.6.70.61.
Pełny tekst źródłaShin, Jiyoun. "On Fanqie Bottom Words of group Xie, in the Middle of Kunaichoshoryobuzo “Chun qiu jing zhuan ji jie” Kamakura". Korean Journal of Japanology 119 (31.05.2019): 37–53. http://dx.doi.org/10.15532/kaja.2019.05.119.37.
Pełny tekst źródłaShin, Ji-youn. "A study on the jionchu of “Chun qiu jing zhuan ji jie” marked by Kiyohara-Senken - Focus on the Guo (果) group and the Jia (假) group -". East Asian Ancient Studies 67 (30.09.2022): 325–48. http://dx.doi.org/10.17070/aeaas.2022.9.67.325.
Pełny tekst źródłaShin, Ji-Youn. "Contemplation on Fanqie Top Words in the Middle of Kunaichoshoryobuzo “Chun qiu jing zhuan ji jie” Kamakura - Focusing on tongue sounds and tooth sounds -". East Asian Ancient Studies 42 (30.06.2016): 269–93. http://dx.doi.org/10.17070/aeaas.2016.06.42.269.
Pełny tekst źródła申智娟 i 宋在漢. "Contemplation on Fanqie Bottom Words in the Middle of Kunaichoshoryobuzo “Chun qiu jing zhuan ji jie” Kamakura ─ Focusing on the group of Guo(果)･Jia(假)･Xiao(效) ─". Journal of Japanese Studies 49 (30.09.2016): 263–84. http://dx.doi.org/10.18841/2016.49.11.
Pełny tekst źródłaShin, Jiyoun. "Contemplation on Fanqie Bottom Words in the Middle of Kunaichoshoryobuzo "Chun qiu jing zhuan ji jie" Kamakura : Focusing on the group of Yu[遇] Liu[流]". Korean Journal of Japanology 117 (30.11.2018): 1–18. http://dx.doi.org/10.15532/kaja.2018.11.117.1.
Pełny tekst źródłaBlazhkina, Anastasia Yu. "Some aspects of the authorship of the treatise “Xiao Jing”". Orientalistica 4, nr 5 (27.12.2021): 1279–300. http://dx.doi.org/10.31696/2618-7043-2021-4-5-1279-1300.
Pełny tekst źródłaThuler, Luiz Claudio Santos, Guilherme Jorge Costa, Maria Júlia Gonçalves de Mello i Carlos Gil Ferreira. "Response to “Commentary on: Undertreatment trend in elderly lung cancer patients in Brazil”—Jing-lan Tang, Chun-jie Hou". Journal of Cancer Research and Clinical Oncology 143, nr 10 (5.09.2017): 2145–46. http://dx.doi.org/10.1007/s00432-017-2511-6.
Pełny tekst źródłaRozprawy doktorskie na temat "Chun qiu jing jie"
Cheung, Leonard Hung Shing. ""Chun qiu Gongyang jie gu" de wen ben yi tu /". View abstract or full-text, 2006. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202006%20CHEUNG.
Pełny tekst źródłaHsiao, Chih-Zim. "Research into expository preaching using I Peter as a model for preparation of expository sermons based on the structural analysis of the biblical text = Jie jing shi jiang dao de tan qiu : zi Bide qian shu de jie gou xing jing wen fen xi zhong xun de jie jing shi jiang zhang da gang /". Theological Research Exchange Network (TREN) Access this title online, 2000. http://www.tren.com/search.cfm?p078-0010.
Pełny tekst źródłaWong, Hon-meng, i 黃漢明. "Non-mainstream intellectual phenomenon in the mid-Tang period : characteristics of Dan Zhu's (724-770) Chun qiu study and related social background = Zhong Tang ru xue si xiang de yi cai : Dan Zhu (724-770) zhi "Chun qiu" de te dian ji qi xiang guan she hui bei jing". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/197550.
Pełny tekst źródłapublished_or_final_version
Chinese
Master
Master of Philosophy
Ou, Hsiu-mei, i 歐修梅. "The Study of Kangxi'' Emperor''s Chun Qiu Jie Yi". Thesis, 2014. http://ndltd.ncl.edu.tw/handle/u38b92.
Pełny tekst źródła國立中山大學
中國文學系研究所
102
When Chun Qiu was passed down to Kangxi in the early Qing Dynasty, it had already had a history of two millennia in which it underwent elaborations and explanations by both emperors and scholars. The preceding explicatory attempts had accumulated to not only form an enormous system of interpretation but also develop many important issues. After having ascended to authority, Emperor Kangxi commissioned the Hanlin imperial academicians to expound Chun Qiu for him. Kangxi Emperor’s Chun Qiu Jie Yi (referred to hereafter as Chun Qiu Jie Yi) is an anthology of the teaching materials used in the lectures. As newcomers to the long procession of previous interpreters of Chun Qiu, Kangxi and the academicians could not help having to respond to both the existent scholarship on the gist and calligraphy of the classic and the issues foregrounded by biographies and explanatory notes on which their own explications were based. Moreover, when it came to appropriating and extolling Chinese classics, the emperors reigning at the dawn of the Qing Dynasty, being foreign rulers, could not possibly bypass the exegetical tradition of Chun Qiu and were expected to declare their perspectives on the issues emphasized therein. Therefore, one of the aims of this dissertation is to examine how Chun Qiu Jie Yi responds to the issues in the exegetical system of Chun Qiu. In addition, Chun Qiu Jie Yi should be regarded as a work collaboratively written by Emperor Kangxi and his assembly of lecturers specializing in classics, known as rijiang officials. Since as early as the Song Dynasty, the jingyan rijiang officials have conferred upon themselves grand ideals and great duties, maintaining “the greatest responsibilities of the country rest upon the shoulders of zaixiang (the prime minister) and jingyan: whereas the former is responsible for bringing order and peace to the country, the latter is held accountable for imparting morality and virtues to the sovereign.” In Qing, a dynasty characterized by the growing concentration of power in one individual, becoming the emperor’s rijiang official virtually amounted to an opportunity of a lifetime, for it allowed scholars to mold the sovereign’s thinking thoroughly over an extended period of time, thereby enabling them to realize their aspiration of bettering the world. Since Chun Qiu primarily concerns events in the political realm, it has lent itself to initiating and facilitating discussions of politics as the rijiang officials saw fit. Here, what demands attention is that, in the study, the monarch temporarily assumed the role of a student while his officials preached. Beyond the study, however, the hierarchy was resumed and the ruler-subject relationship was restored. Such alternation of the dual relationship is also an aspect worthy of further consideration in Chun Qiu Jie Yi. This dissertation intends to compare the exegetic works cited in Chun Qiu Jie Yi, in hopes of assessing the attainability of the rijiang officials’ aspiration to act as the emperor’s mentors. The dissertation approaches Chun Qiu Jie Yi as a historical activity. Hence, it attempts to contextualize the anthology, to reconstruct the circumstances in which Kangxi and his rijiang officials undertook the explication of Chu Qiu, and to scrutinize their interpretive behaviors and the underlying ideologies as well as purposes. On the grounds of this premise, when discussing the hermeneutic activities in Chun Qiu Jie Yi, the dissertation aims to first point out the ideas the anthology conveys, highlighting its concerns about a sovereign’s method of governing a country. Second, the dissertation shifts the focus from what the anthology is about to how Kangxi and his officials’ viewpoints on political doctrines were articulated. It proceeds to analyze the hermeneutics as well as ensuing pitfalls of Chun Qiu Jie Yi, with the aim of calling attention to the similarities between the anthology’s reading of Chun Qiu and the decoding activity that extends from the author (real or implied) to the reader (real or ideal) as proposed in the contemporary theory of narratology. Third, the dissertation zeroes in on the exegetic works cited in Chun Qiu Jie Yi in order to, on the one hand, investigate the anthology’s response to and evasion of key issues accentuated by scholars of preceding dynasties and the history of Chu Qiu studies and, on the other hand, probe into the interrelationship between the exegesis of the classic and the political appropriation of such a literary classic as exemplified therein. Finally, the dissertation ventures to suggest that in the heart of the hermeneutics adopted in Chun Qiu Jie Yi lies a structure akin to a flower with multiple layers of petals—a structure of thinking wherein the anthology strives to both establish its legitimacy in understanding the profound teachings of Confucius and canonize its interpretation as the paradigm their literary and political successors would consult. It concerns not only how traditional intellectuals approached an ancient classic but also how scholars of Han descent, in particular, consciously appropriated the classic to serve their roles as teachers for a foreign emperor in early Qing.
Chen, Yi ru, i 陳怡如. "Self-representation and reconstructure—— in the lesbian novels by Qiu Miao-Jin and Chen Xue". Thesis, 2009. http://ndltd.ncl.edu.tw/handle/92545957365910668123.
Pełny tekst źródła國立中央大學
中國文學系碩士在職專班
97
Based on the works of Taiwanese lesbian novelists, Qiu Miao-Jin and Chen Xue, who vigorously emerged in 1990s, the thesis investigates the meanings and values of the first-person pronoun “I” in the text. Besides, the thesis means to understand the writing process in which the lesbian novelists moved toward their self-identity and how the infection strength from literary works influences the lesbian movement. The thesis first illustrates the research motive and methods, and then reviews the relevant literature, finally defines the research scope and outlines the overall structure of the paper. It probes into the trend of Taiwanese lesbian novels in 1990s and how lesbian novelists achieved their self-identification by writing and disguise or demonstrate themselves in the text. Focusing on the works of the two writers, Qio Miao-Jin and Chen Xue, the thesis analyzes the writers’ self-identification through their writing strategies and eventually discusses how they render subtle consciousness by self-representation in the artistic form. The aim of the thesis is to mark the two lesbian writers’ literary status in 1990s and the meanings and values to use the first-person narration in novels.
Yuan-Ya, Hu, i 胡媛雅. "Gender and Space in the lesbian novels.A study on the literature works of Qiu Miao Jin,Chen Xue and Zhang Yi Xuan". Thesis, 2012. http://ndltd.ncl.edu.tw/handle/17171434006642541772.
Pełny tekst źródła國立臺北教育大學
台灣文化研究所
100
The thesis starts with "corporeality" within lesbian's gender and room in Qiu Miao Jin's novel. Through the corporeality created by the connection of body and gender and the interaction of butch and femme, the researcher/author tried to analyze how the butches suffer from the plight of both heterosexuality and patriarchy. The butches rebuild their concept of gender and room by body displacing and exotic flowing after all. Differ from Qiu Miao Jin's work, Chen Xue focus on family, club and representational space. The researcher/author explore the destruction and reconstruction of the myth of family by analyzing linear timeline. Whether it is running away from home, relay stations, or hovering between the maze and home in the end, lesbians face the possibility of having their own family. The literary work showed the transfer of perspective of space perception. The gender and space shown in Zhang Yi Xuan 's literary work began with sexual abuse happened in family, which affected the main character's separation of "love and sex". Followed by the body discipline and powerful control on campus and the peeping intention, the main character , who is also a highly educated elite, turn the plight into the cultural capital and tool of discourse on campus. Furthermore, the lesbian comprehend more on gender issue and take deportation as a reason to criticize the concrete partition of lesbian-role by the lesbian community. In conclusion, the different gender role of butch ,femme ,and the "unclassified" show not only the course of gender problem, but also one's recognition influenced by the space and the choice of strategies to come out. The thesis may provide a viewpoint that family, campus, club, and city would all exert its influence on lesbian's recognition and role selection.
Książki na temat "Chun qiu jing jie"
annotator, Lu Deming 556-627, Confucius i Zuoqiu Ming, red. Song ben Chun qiu jing zhuan ji jie: San shi juan. Beijing Shi: Guo jia tu shu guan chu ban she, 2017.
Znajdź pełny tekst źródłaLi, Suo. Dunhuang xie juan "Chun qiu jing zhuan ji jie" jiao zheng. Wyd. 8. Beijing: Zhongguo she hui ke xue chu ban she, 2005.
Znajdź pełny tekst źródłaCheng, Yuanmin. Chun qiu Zuo shi jing zhuan ji jie xu shu zheng. Wyd. 8. Taibei Shi: Taiwan xue sheng shu ju, 1991.
Znajdź pełny tekst źródłaLiu, Zhenghao. Chun qiu zuo zhuan tong kao. Wyd. 8. Tai bei shi: Zhi zhi xue shu, 2014.
Znajdź pełny tekst źródła1272-1311, Wuqiu Yan, red. Gu jin yi shi jing bian: Wu Yue Chun qiu deng qi zhong. Chongqing: Chongqing chu ban she, 2000.
Znajdź pełny tekst źródłaJiekexun, Feier. Gong niu wang chao: Lan qiu yi shu yu jing shen jing jie = SACRED HOOPS. Haikou: Hai nan chu ban she, 1997.
Znajdź pełny tekst źródłaSun, Xiuhui. Jue shi chun qiu: Yue shou lüe zhuan yu shi dai jing shen = All that Jazz. Wyd. 8. Guilin Shi: Guangxi shi fan da xue chu ban she, 2004.
Znajdź pełny tekst źródłaLin, Jingyi. Jie'ante chuan qi: Giant quan qiu pin pai jing ying xue = The Giant way. Wyd. 8. Taibei Shi: Tian xia yuan jian chu ban gu fen you xian gong si, 2008.
Znajdź pełny tekst źródłaChen, Guoxiong. Bu dong chan de xian jing: Mai mai, he jian, zhong jie zhi qiu fen. Taibei: Yongran wen hua chu ban gu fen you xian gong si, 1996.
Znajdź pełny tekst źródłaZhang, Peng. Chun qiu Yi xue yan jiu: Yi "Zhou yi" gua yao ci de gua xiang jie shuo fang fa wei zhong xin = Chunqiu Yixue yanjiu : yi "Zhouyi" guayaoci de guaxiang jieshuofangfa wei zhongxin. Wyd. 8. Shanghai: Shanghai ren min chu ban she, 2012.
Znajdź pełny tekst źródłaCzęści książek na temat "Chun qiu jing jie"
Ammon, Judith. "Qiu Jin (Ch’iu Chin)". W Metzler Autorinnen Lexikon, 431–32. Stuttgart: J.B. Metzler, 1998. http://dx.doi.org/10.1007/978-3-476-03702-2_299.
Pełny tekst źródłaChang, Jing Jing. "May Fourth and Postwar Hong Kong’s Leftist Cantonese Cinema". W Screening Communities, 75–101. Hong Kong University Press, 2019. http://dx.doi.org/10.5790/hongkong/9789888455768.003.0004.
Pełny tekst źródła"bianzhong bell chime bili a double-reed cylindrical instrument bo cymbals Chaozhou Xianshi String music in Chaozhou chiba vertical bamboo flute chui blowing, a category of folk classification for music instruments, meaning wind instruments Chuige Hui Society of wind songs da beating, a category of folk classification for music instruments, meaning percussion instruments Dadiao Qüzi a local singing narrative genre in Henan Province daqü large suite di bamboo flute erhu two-string bowed lute Erquan Yingyue Moonlight reflected on the water of Erquan Spring, an erhu piece played by Abing Fanglü Pasture donkey, a wind and percussion ensemble piece played in Chuige Hui in Hebei Province fengshou konghou arched harp Ge hide, a category of ancient classification for musical instruments gonche Chinese system of notation gu drum guan a double-reed cylindrical instrument, basically the same as the ancient bili Guangdong Yinyue Cantonese music, a genre of instrumental ensemble in Guangdong Province Guangling San Tune of Guangling, a qin piece Guchui yue drum and blowing music gudi bone flute haidi small suona (small conical oboe) hua painting, one category of the literati’s self-cultivation and entertainment hujiao horn Ji Kong Yuewu Worshiping music and dance to Confucius Jiangnan Sizhu String and wind ensemble in the south area of the Yangtze River Valley jianzi pu simplified character notation Jin metal, a category of ancient classification for musical instruments jinghu two-string bowed lute, like a small erhu but with its soundbox made of bamboo". W Tradition & Change Performance, 32. Routledge, 2012. http://dx.doi.org/10.4324/9780203985656-4.
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