Wen Xuan or Selections of Refined Literature, Volume II

Knechtges, David R.; Xiao, Tao

doi:10.1515/9781400858880

Cited by 13 publications

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“… 1. For the translation of the quotations in this article, see the following references: Knechtges, 1982; Legge, 1971; Liang, 2005; Waley, 1999; Watson, 1974, 2003; Xu, 2003; Yang and Yang, 2008; Zhai and Mou, 2010.…”

Section: Notementioning

confidence: 99%

A discussion on “zhenren” in Chu bamboo and silk manuscripts

Zhao

2018

Journal of Chinese Writing Systems

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Di Qi is called Di Zhen in "Tang zai Chimen" from the fi fth volume of Tsinghua bamboo slip manuscripts. Di Zhen reminds us of Nü Tian in Chu silk manuscripts, which can be read as Nü Zhen, another name of Nü Wa. The world-creating god Nü Wa is called Nü Zhen because zhen ren seems to have enlarged its scope, from those who preserve their essence, or those who hold the Dao, to the Sage, the Perfect Man, and emperors. Di qi are also referred to as di zhen because they are the gods of earth. Moreover, Nü Zhen in the Chu Silk Manuscript also suggests its tendency to Daoism.

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Section: Notementioning

confidence: 99%

A discussion on “zhenren” in Chu bamboo and silk manuscripts

Zhao

2018

Journal of Chinese Writing Systems

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“…Galloping and riding all day long, Tiring the spirit, straining the body, Exhausting the utility of carriages and horses, Sapping the energy of officers and men, Wasting the wealth of treasuries and storehouses, While depriving the people of generous beneficence; Striving only for selfish pleasure; Not caring for the common people, Ignoring the administration of the state, Craving only a catch of pheasants or hares: These are things a benevolent ruler would not do. 31 Condemnation of hunting as pleasure-seeking was often mixed with condemnation of the waste of land set aside for huge hunting parks and stocked with animals, especially the Shanglin (Supreme Forest) park initiated by the First Emperor and expanded under Han Wudi to a circumference of about 100 km (200 li). It had woods, streams, marshes, ponds, observation towers, palatial lodges, trees of all kinds, rare animals, including elephants and camels, and a staff of game keepers.…”

Section: Rhetoricmentioning

confidence: 99%

Remonstrating Against Royal Extravagance in Imperial China

Ebrey¹

2014

The Dynastic Centre and the Provinces

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Soon after the Wanli emperor (r. 1572-1620) came to the Ming throne as a boy of nine, his tutor Zhang Juzheng (1525-1582) compiled an illustrated book about the good and bad actions of past rulers, chronologically arranged, titled The Emperor's Mirror, Illustrated and Discussed.1 It consisted of seventy-two examples of wise actions taken by kings and emperors and thirty-six examples of unwise actions. Each started with a picture, followed by a passage in classical Chinese drawn from original sources, and ended with a paraphrase and discussion of the case in vernacular language, a rare concession to the ruler's age. The examples of good and bad acts range in date from high antiquity to the Song dynasty (960-1276). The admirable practices included accepting advice, rewarding critics, dismissing flatterers, inviting scholars to lecture on the classics, paying respect to the elderly, and maintaining good relations with brothers. Many of the negative examples revolved around extravagance or selfindulgence of one sort or another, including indulging the whims of a favourite concubine, building huge palaces, giving valuables to favourites, and taking long hunting trips or other travels. Some of the acts condemned were truly evil, such as killing people for no reason; at the other extreme we find peccadillos, such as being overly fond of music or sneaking out of the palace incognito.Let me translate three of the shorter examples. The first concerns the emperor whom Chinese scholars found easiest to condemn, the Legalist unifier of China, the First Emperor of Qin (reigned as ruler of all of China, 221-210 BCE):The Qin histories relate: The First Emperor considered the palaces he had inherited from the earlier kings [of Qin] to be cramped, so he built palaces south of the Wei River and in Shanglin park. He first built the front hall for Epang palace. It was 400 paces east to west, and 500 feet north to south. It could accommodate ten thousand people inside, and 1 On this book see Julia K. Murray, 'From Textbook to Testimonial: The Emperor's Mirror, and Illustrated Discussion (Di jian tu shuo/Teikan Zusetsu)

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Visual Representations of Confucius

Murray¹

2017

A Concise Companion to Confucius

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Wen Xuan or Selections of Refined Literature, Volume II

Cited by 13 publications

References 0 publications

A discussion on “zhenren” in Chu bamboo and silk manuscripts

A discussion on “zhenren” in Chu bamboo and silk manuscripts

Remonstrating Against Royal Extravagance in Imperial China

Visual Representations of Confucius

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