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Viktor Kiktenko¡]¬_ºû¨å¡^ Senior Staff Scientist, Head of the ¡§Far East¡¨ Department of A. Krymskyi Institute of Oriental Studies National Academy of Sciences of Ukraine, Head of the Ukrainian Associations of Sinologists
The Role of the Ukrainian People in Creation of the Russian Orthodox Mission in Peking ¡q¯Q§JÄõ¤H¦b³Ð¥ß©ó¥_¨Êªº«Xù´µªF¥¿±Ð¹Î¤¤©Ò§êºtªº¨¤¦â¡r
During strengthening of the Muscovite Tsardom and forming of the Russian Empire the Ukrainians take an active part in pioneering territories at the Far East resulting in the constant and direct contact with representatives of the Chinese civilisation. In the late 17 and 18 century intellectuals of the Ukrainian elite participated in development of diplomatic relations between the Russian Empire and China. The Russian Orthodox Mission was formed in Peking in the early 18 cent., which performed functions of both diplomatic and ecclesiastical representation until the middle of 19 cent. Ukrainians prevailed among the Mission members throughout the whole of 18 century. These were the best representatives of the Ukrainian clergy and the elite of the society. Many of them were graduates of Kyiv-Mohyla Academy, one of the best educational establishments of Europe at that time. Along with diplomatic and religious tasks they laid significant foundation of scientific sinology. These are first lexicographical works, first attempts of compiling Chinese¡VManchurian¡VRussian dictionary; first history of the Mission and activities of the Catholics in China. Archimandrite Sofrony [Gribovsky] was the first historian of China in the Russian Empire. The Ukrainians were the first both in practical establishing and developing relations between Russia and China on the diplomatic level and analytical processing of documentary basis of those relations.
¦b¾d©T²ö´µ¬ì¤½°ê¥H¤Î§Î¦¨«Xù´µ«Ò°ê´Á¶¡¡A¯Q§JÄõ¤H¿n·¥¦a°Ñ»P©Ý®i»·ªF¦a°Ïªº»â¤g¡A¾ÉP»P¤¤µØ¤å©úªº¥Nªí«ùÄò¥Bª½±µªº±µÄ²¡C¦b17¥@¬ö«á´Á»P18¥@¬ö¡A¯Q§JÄõºë^¤¤ªºª¾ÃѤÀ¤l°Ñ»Pµo®i«Xù´µ«Ò°ê©M¤¤°ê¤§¶¡ªº¥~¥æÃö«Y¡C«Xù´µªF¥¿±Ð¹Î©ó18¥@¬öªì¦b¥_¨Ê¦¨¥ß¡A¸Ó±Ð¹Î°õ¦æ¥~¥æ»P±Ð·|ªº¥\¯à¡A¤@ª½¨ì19¥@¬ö¤¤¸¡C¦b¾ãÓ18¥@¬ö¡A±Ð¹Î¦¨û´¶¹M¬O¯Q§JÄõ¤H¡C¥L̬O¯Q§JÄõ³Ì¦nªº¯«Â¾¤Hû¥Nªí©MªÀ·|ºë^¡C ¨ä¤¤³\¦h¤H²¦·~©ó°ò»²²ö¦N©Ô¾Ç°| (Kyiv-Mohyla Academy)¡A¨º®É¬O¼Ú¬w³Ì¦nªº±Ð¨|¾÷ºc¤§¤@¡C°£¤F¥~¥æ©M©v±Ð¥ô°È¥H¥~¡A¥L̳þ©w¤F¬ì¾Çº~¾Çªº«n°ò¦¡C³o¨Ç°ò¦¥]¬Aº¦¸Ãã·J½s¼¶ªº¤u§@¡Aº¦¸¹Á¸Õ½s¼¶¡u¤¤¢wº¡¢w«Xµü¨å¡v¡F¥»¶Ç±Ð¤h¹Îªì¦¸ªº¾ú¥v°O¸ü¥H¤Î¤Ñ¥D±Ð®{¦b¤¤°êªº¬¡°Ê¬O±Ð¹Î¥H¤Î¤Ñ¥D±Ð¦b¤¤°ê¬¡°Êªº³Ìªì¾ú¥v°O¸ü¡C¤j¥D±ÐSofrony [Gribovsky] ¬O«Xù´µ«Ò°êªº²Ä¤@¦ì¤¤°ê¾ú¥v¾Ç®a¡C¯Q§JÄõ¤H¦b¹ê»Ú«Ø¥ß©Mµo®i¤¤«X¥~¥æÃö«Y¤W¡A¥H¤Î¤ÀªR³B²z³o¨ÇÃö«Yªº¤å¥ó°ò¦¤W³£¬O¥ýÅXªÌ¡C Key words: Orthodox Mission, monk, priest, Ukraine, Russia, China, sinology. ÃöÁäµü¡G«Xù´µªF¥¿±Ð¹Î, ©M©|, ªª®v, ¯Q§JÄõ,«Xù´µ, ¤¤°ê, º~¾Ç.
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Jon Eugene von Kowallis¡]±FP»Ê¡^,University of New South Wales, Sydney¡]¿D¬w ³·±ù ·s«n«Â尔¤h¤j学¡^
Zheng Xiaoxu the Poet, Revisited ¡q«Åª¸Ö¤H¾G§µE¡r
The founding Prime Minister of Manchukuo, Zheng Xiaoxu (zi Sukan, hao Taiyi; 1860-1938) originally gained distinction both as a literatus and military commander. He was born in Suzhou, the son of a jinshi scholar-official from Minhou (Fuzhou). After passing the 1889 the examination to enter the Grand Secretariat (neige zhongshu) he taught briefly at the Bordered Red Banner School in Beijing (1890). In 1891 he was sent to Japan where he had been appointed to serve as secretary to legation (shiguan mishu). The following year he was promoted to consul (lingshi) at Tokyo and served as consul general at Kobe and Osaka. In 1894 he returned to China after the outbreak of the Sino-Japanese War. Subsequent to an imperial audience granted him in 1898 through the recommendation of Zhang Zhidong, he was appointed to the old Ministry of Foreign Affairs (the Zongli Yamen). In 1899 he became director of the southern section of the Peking-Hankou railway and later served as commissioner of border defense in Guangxi. In 1911 he was appointed civil governor (buzhengshi) of Hunan. After the collapse of the Qing, Zheng went into retirement in Shanghai, where he frequently exchanged verses with other poets and loyalists to the dynasty and is said to have lived largely from the sale of his calligraphy. This continued until 1923/4, when his services were requested by the imperial household in Peking, where he began to serve as one of Pu Yi¡¦s chief advisors. In categorizing Chinese poetry ¡§after the Daoguang reign period (1820-1850),¡¨ the contemporary critic Chen Yan (1856-1937) held that there were basically two types and that these could be characterized as either qingcang youqiao (pure and subtle) or shengse aoyan (piquant and recondite). He placed Zheng Xiaoxu¡¦s poetry at the head of the former group; that of Chen Sanli (1852-1937) fell into the latter. According to a recent assessment by Qian Zhonglian (1908-2004), the distinguishing traits of Zheng¡¦s verse lie in its candor (yidu jianmu), the grace of its rhyme (yunwei danyuan), the vigor of its language (zaoyu shengqiao), and its embodiment of great character with a sparsity of words (qingyan jiangu). In fact, were it not for his political associations, Zheng mighty be considered the major figure among the Tong-Guang stylists of the late-Qing and early Republican era, a group which included Chen Sanli and Shen Zengzhi. Chen Yan points out that Zheng was influenced by late-Tang poets as well as those of the Northern Song. Well-regarded throughout China as a man of integrity and principle, who combined swordsmanship with statesmanship, Zheng also lent himself to provide the philosophical underpinning for the establishment of the Japanese client-state Manchukuo through his latter-day Confucian treatises on Wang Dao (¡§The Kingly Way¡¨). Distrusted by the Japanese, he was removed from office in 1935 and died three years later in Xinjing (Changchun), after attempting to return to Peking. This paper will examine Zheng¡¦s poetry with a view toward establishing its modernity and his thought in light of his times and their complex contexts.
满¬w国«Ø国总²z¤j¦Ú郑§µE¡]1860-1938¡A¦r¤Ó¦i¡A号苏³ô¡^¦b²M¥½¥H¤åªZݦW¡A¤]¬O¡§¦P¥úÊ^¡¨ªº¥Nªí诗¤H¡C郑§µE¥Í¤_苏¦{¤@个©x绅®a®x¡C¥L¯ªÄyºÖ«Ø闽«J¡A1852¦~¤¤进¤h¡C¥Lªº¤÷亲郑寿联¡]¦r¥ò联¡^¡A¦b学问¤W¬Û当ª¾¦W¡A´¿¤J选¿«ªL°|±f¦N¤h¡A¦b¤u³¡©M¦O³¡担¥ô过职务¡C郑§µE1882¦~¤¤举¡A1885¦~¤J§õ鸿³¹¹õ¡A1889¦~¥L³q过进¤J内阁¤¤枢ªº¦Ò试¡C1890¦~«J¥ô´Á间¡A¥L¦b¥_¨Ê镶红ºX学®Õ±Ð过¤@¬q书¡C1891¦~¥L³Q¥ô©R为¤¤国驻¤é¥»¨Ï馆书记©x¡A¦¸¦~¡A晋¤É驻东¨Ê¯«户领¨Æ¡A¥ú绪¤G¤Q¦~¡]1894¦~¡^¤¤¤é战争Ãz发¦Z¦^国¡C 1898¦~¡A经张¤§¬}¡]1837-1909¡^±À¯ò¡A¬Ó«Ò¥l见¥L¡C¥L随¦Z³Q¥ô©R为总²z¸Å门¡]¤]´N¬O¥_¨Êªº¦Ñ¥~¥æ³¡¡^ªº¯µ书¡C1899¦~¡A¥L¦¨为¨Ê汉铁¸ô«n¤è¬qªº¥DºÞ¡A¦Z·þ办广¦è边¨¾¡A¥ô广¦è边¨¾¤j¦Ú¡B¦w广«ö¹î¨Ï¡C«Å统¤T¦~¡]1911¦~¡^¡A¥ô´ò«n¥¬¬F¥v¡C²M´Â灭¤`¦Z¡A郑§µE隐©~¦b¤W®üªº¤@®y´¶³q别¹Ö¨½¡A¥L将¨ä©R¦W为¡§®üÂÃ楼¡¨¡C¦b¨º¨½¥L经±`¦P¤@¨Ç诗¤H©M«e²M遗¦Ñ¹S°Û¡CÕu说¡A这时´Á¥L¥Dn¾a卖¦r为¥Í¡C这Ïú±¡况¤@ª½«ù续¨ì1923¡B1924¦~¡A±µ¨ü¥_¨Ê¬Ó«Çªº©º¥l¡A¥L¦¨为À·¶Ô·µ¦æ¨«¡A为·Á仪®Ä劳¡C当时µÛ¦W§å评®a陈l±Ð±Â¡]1856-1937¡^§â¹D¥ú¡]1820¡X1850¡^¥H¦Z¤¤国诗ºq¤jP¤À为两Ïú类«¬¡A¤@¬O²M苍«Õ®k¡A¤@¬O¥Í涩奥l¡C¥L§â郑§µEªº诗ºq©ñ¦b«e¤@Ïú类«¬ªººn¦a¦ì¡A¦Ó§â陈¤T¥ß¡]1852-1937¡^¦E¤J¦Z¤@类«¬¡C«ö·Ó钱¥ò联¡]1908-2004¡^³Ì¦Zªº评论¡A郑§µEªº诗ºqªº显µÛ¯S点¬O¡§·N«×简¿p¡¨¡B¡§韵¨ý²H远¡¨¡B¡§³y语¥Í®k¡¨©M¡§²M¨¥见°©¡¨¡C°²¦p¥L没¦³给伪满¬F权当«Ø国总²z¤j¦Ú¡A郑«Ü¥i¯à会³Q视为¦P¥úÊ^诗¤H¨½³Ì¦³¥Nªí©Êªº¤Hª«¡C陈l´¿经«ü¥X郑¤£¥u¨ü¤F¥_§º诗¤Hªº¼v响¡A¤]´¿¨ü¤¤±ß𪺼v响¡C这Ïú®³来¥D义ºë¯«¤]¤Ï¬M¥Lªº现¥N©Êªº¤@±¡C¥Lªº¡§¤ý¹D讲义¡¨ 虽µM变¦¨¤F满¬w国«Ø国ªºõ学伦²z®ÚÕu¡A¦ý¦b1935¦~¥L³Q¤é¥»¤H¹G±o¤U¥x¡A¦]为¥L们对¥L¤£©ñ¤ß¡A认为²M´Âªº©¾¦Ú¥¼¥²¬O¤é¥»³Ì¥i¾aªº³ÈÀw¡C郑·Q¦^¨ì¥_¥养¦Ñ¡A¦ý¥¼±o§åã¡A1938¦~¦º¤_·s¨Ê¡]长¬K¡^¡A¬Û传³Q¬r¦º¤F¡C¥»¤å拟³q过¥Lªº诗ºq±´讨¥Lªº§@«~©M«ä·Qªº现¥N©Ê¡C
Ö˲ú¼äBrigid VANCE º~¾Ç¬ã¨s¤¤¤ß, »O¥_Center for Chinese Studies, Taipei ´¶ªL´µ¹y¤j¾Ç¡A¾ú¥v¨tPrinceton University, History Dept ¡EPhD Candidate.
A Case Study of Dreams: He Dongru and An Explication of the Profundities in the Forest of Dreams)
This paper investigates transformations and continuities in the construction of dreams in late imperial China, primarily viewed through the lens of selected encyclopedic collections from the Ming and Qing. For certain late imperial authors, editors, and compilers, encyclopedias (lei shu Ãþ®Ñ) provided one means to order the world, to make sense out of chaos, and to organize knowledge and information. In this paper, I concentrate on what I term the ¡§translation¡¨ of dreams into written form. Thus, this paper is not about dreams themselves, but rather about some of the ways in which dreams were represented, classified, and categorized.
A comparison of the prefaces, organizational principles, and content of these encyclopedias reveals transformations in the attitude toward dreams while simultaneously offering insights into more general changes in intellectual concerns. It seems that the late Ming preoccupation and fascination with dreams was largely supplanted by the dismissive, almost suspicious attitude toward dreams in the Qing. I situate the differences the differences in attitudes toward dreams not only within the context of late imperial encyclopedic classification and categorization, but also against the historical backdrop of the expanding world of publishing and printing.
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