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In ancient China a monster called Taowu was known for both its vicious nature and its power to see the past and the future. Since the seventeenth century, fictive accounts of history have accommodated themselves to the monstrous nature of Taowu. Moving effortlessly across the entire twentieth-century literary landscape, David Der-wei Wang delineates the many meanings of Chinese violence and its literary manifestations.
In ancient China a monster called Taowu was known for both its vicious nature and its power to see the past and the future. Over the centuries Taowu underwent many incarnations until it became identifiable with history itself. Since the seventeenth century, fictive accounts of history have accommodated themselves to the monstrous nature of Taowu. Moving effortlessly across the entire twentieth-century literary landscape, David Der-wei Wang delineates the many meanings of Chinese violence and its literary manifestations. Taking into account the campaigns of violence and brutality that have rocked generations of Chinese—often in the name of enlightenment, rationality, and utopian plenitude—this book places its arguments along two related axes: history and representation, modernity and monstrosity. Wang considers modern Chinese history as a complex of geopolitical, ethnic, gendered, and personal articulations of bygone and ongoing events. His discussion ranges from the politics of decapitation to the poetics of suicide, and from the typology of hunger and starvation to the technology of crime and punishment.
Cultural production under Mao, and how artists and thinkers found autonomy in a culture of conformity In the 1950s, a French journalist joked that the Chinese were “blue ants under the red flag,” dressing identically and even moving in concert like robots. When the Cultural Revolution officially began, this uniformity seemed to extend to the mind. From the outside, China had become a monotonous world, a place of endless repetition and imitation, but a closer look reveals a range of cultural experiences, which also provided individuals with an obscure sense of freedom. In The Art of Cloning, Pang Laikwan examines this period in Chinese history when ordinary citizens read widely, traveled extensively through the country, and engaged in a range of cultural and artistic activities. The freedom they experienced, argues Pang, differs from the freedom, under Western capitalism, to express individuality through a range of consumer products. But it was far from boring and was possessed of its own kind of diversity.
Early Chinese ideas about the construction of an ordered human space received narrative form in a set of stories dealing with the rescue of the world and its inhabitants from a universal flood. This book demonstrates how early Chinese stories of the re-creation of the world from a watery chaos provided principles underlying such fundamental units as the state, lineage, the married couple, and even the human body. These myths also supplied a charter for the major political and social institutions of Warring States (481–221 BC) and early imperial (220 BC–AD 220) China. In some versions of the tales, the flood was triggered by rebellion, while other versions linked the taming of the flood with the creation of the institution of a lineage, and still others linked the taming to the process in which the divided principles of the masculine and the feminine were joined in the married couple to produce an ordered household. While availing themselves of earlier stories and of central religious rituals of the period, these myths transformed earlier divinities or animal spirits into rulers or ministers and provided both etiologies and legitimation for the emerging political and social institutions that culminated in the creation of a unitary empire.
Drawing on a wealth of new sources, this work documents the evolving relationship between Moscow and Peking in the twentieth century. Using newly available Russian and Chinese archival documents, memoirs written in the 1980s and 1990s, and interviews with high-ranking Soviet and Chinese eyewitnesses, the book provides the basis for a new interpretation of this relationship and a glimpse of previously unknown events that shaped the Sino-Soviet alliance. An appendix contains translated Chinese and Soviet documents - many of which are being published for the first time. The book focuses mainly on Communist China's relationship with Moscow after the conclusion of the treaty between the Soviet Union and Kuomingtang China in 1945, up until the signing of the treaty between Moscow and the Chinese Communist Party in 1950. It also looks at China's relationship with Moscow from 1920 to 1945, as well as developments from 1950 to the present. The author reevaluates existing sources and literature on the topic, and demonstrates that the alliance was reached despite disagreements and distrust on both sides and was not an inevitable conclusion. He also shows that the relationship between the two Communist parties was based on national interest politics, and not on similar ideological convictions.
Chinese Christianity is fascinating and perplexing. Yet, although its existence can be dated back to the Tang Dynasty, when Christianity, in the form of Nestorianism, first arrived in China, it has not been extensively researched by Chinese academics. This volume is devoted to this topic and consists of twelve chapters, written mostly by leading mainland Chinese scholars. These writings shed light on five themes: epistemological reflection on Chinese Christian theology; interactions between Christianity and Chinese culture; the empirical and historical examination of Christian ethics and social development in China; the Chinese understanding of the Bible as literature; and the remarkable contribution that Christianity has made to Chinese higher education and cultural exchange with the external world.
"It is generally believed that Mao Zedong’s populism was an abrupt departure from traditional Chinese thought. This study demonstrates that many of its key concepts had been developed several decades earlier by young May Fourth intellectuals, including Liu Fu, Zhou Zuoren, and Gu Jiegang. The Chinese folk-literature movement, begun at National Beijing University in 1918, changed the attitudes of Chinese intellectuals toward literature and toward the common people. Turning their backs on “high culture” and Confucianism, young folklorists began “going to the people,” particularly peasants, to gather the songs, legends, children’s stories, and proverbs that Chang-tai Hung here describes and analyzes. Their focus on rural culture, rural people, and rural problems was later to be expanded by the Chinese Communist revolutionaries."
The Modern Chinese Folklore Movement coalesced at National Peking University between 1918 and 1926. A group of academics, inspired by Western thought, turned to the study of folklore – popular songs, beliefs, and customs – to rally people around the flag. Saving the Nation through Culture opens a new chapter in the history of the Folklore Movement by exploring the evolution of the discipline’s Chinese branch. Gao reveals that intellectuals in the New Culture Movement influenced the founding folklorists with their aim to repudiate Confucianism following the Chinese Republic’s failure to modernize the nation. The folklorists, however, faced a unique challenge – advocating for modern academic methods while upholding folklore as the key to the nation’s salvation. Largely unknown in the West and underappreciated in China, the Modern Folklore Movement failed to achieve its goal of reinvigorating the Chinese nation. But it helped establish a modern discipline, promoting a spirit of academic independence that influences Chinese intellectuals today.
This book offers a series of attempts at analyzing the place of Christianity in traditional Chinese society from the different sociological, historical, theological and philological approaches. It is based on papers and discussions from the sixth international conference on Church activities in Qing and early Republican China (Verbiest Foundation, Leuven, 1998). Scholars like von Collani, Criveller, Walravens and Wiest established already a well-deserved reputation with a series of previous publications in the field. Their articles in this volume on the position of women in the Chinese Catholic community, the shifting Jesuit methodology, Jesuit apologetics and the direct sources of the Qiqi tushou are fine examples of fundamental research. Equally interesting are the papers of the scholars Heuschert-Laage, Kollmar-Paulenz, Pang and Stary. They throw an interesting light on the Manchu-Mongolian aspect of the history of the Chinese Catholic Church. Special attention must also be given to the studies on Taiwan by Borao, Heylen and Heyns. Taiwan is a region relatively unknown to the Western sinological public. From the Church historian's point of view however it is a highly interesting place because it was the first place in the Chines world where Protestantism and Catholicism coexisted. The historical framework of the studies in this volume is mainly the seventeenth century. Although this volume is not a comprehensive treatment of the Christian mission in Ming and Qing China, it brings together studies that illuminate the manner in which the Christian missionaries--Protestants and Catholics alike--developed different methods to realize their communal ideal of "the Kingdom of God on Earth".