Search Results (14)

In pre-Song Chinese thought, the afterlife, or the subterranean realm was a sacred space distinctly separate from the world of the living, an extension of the political–religious–cultural order of the Chinese empire. Even after the introduction of Buddhism to China, although the Buddhist concept of hell applied karmic retribution to the present life in an attempt to provide ethical norms for real life, the sacredness of the afterlife remained intact. Song Dynasty Chinese thought underwent a profound “modernization” transformation. Su Shi, with the concept of qing 情 [disposition] at its core, disenchanted the sacred afterlife, shaping a new, self-conscious individuality in the interplay between the living and the dead, the finite and the infinite, the mortal and the immortal. This new individuality, with its spiritual spontaneity and freedom, integrated the afterlife with the present world, internalizing infinity and immortality into a utopian spiritual homeland. This free individuality, entirely different from Song-Ming Neo-Confucianism, marking a hidden potential in the development of Chinese intellectual history that has yet to be fully revealed. Full article

Technology transfer represents a critical avenue for addressing the challenges associated with carbon emission reduction, warranting thorough investigation into the effects of both domestic and international technology transfer on carbon emissions. This study employs data mining techniques to extract comprehensive data on patent transfers across 334 prefecture-level cities in China from 2000 to 2021, analyzing the influence of technology transfer on carbon emissions from both domestic and international perspectives. The findings indicate that domestic technology transfer and international technology transfer significantly contribute to carbon emission reduction, with international technology transfer exerting a more substantial effect than its domestic counterpart. To mitigate endogeneity concerns, the study utilizes the shortest distance from each city to the telegraph lines established during the late Qing Dynasty as an instrumental variable and the resulting conclusions remain robust. Heterogeneity tests reveal significant regional disparities, particularly in areas located southeast and northwest of the Hu Huanyong line, as well as between regions inside and outside the five major urban agglomerations. The mechanisms underlying carbon reduction suggest that improvements in energy efficiency and upgrades in industrial structure serve as the primary pathways for carbon emission reductions resulting from both domestic and foreign technology transfers. These conclusions provide a theoretical foundation and empirical insights to facilitate the acceleration of technology flow within the context of high-quality development, particularly concerning environmental protection. Full article

After having been deceived by the Géluk government about the death of the Fifth Dalai Lama for almost 15 years, the Qing empire decided to strengthen its surveillance on Tibet by deploying espionage networks operated by spy lamas based in Xining and Dartsédo on Sino–Tibetan borderlands. Accordingly, the Qing successfully intervened in the reincarnation system of Tibetan Buddhism by taking advantage of the Sixth Dalai Lama’s issues. By establishing a new system of espionage operated by a eunuch lama serving in the imperial court, the Qing finally deposed the Sixth Dalai Lama and secretly murdered him in 1706. The Sixth Dalai Lama’s death embodied the monumental transition that significantly shaped the destiny of Tibet, China, and Inner Asia in the following three centuries. By investigating the Sixth Dalai Lama’s controversies, this article sheds light on how the Qing dynasty embarked on constructing its imperial enterprise in Inner Asia based on intelligence collection and information manipulation. By using multilingual sources in Tibetan, Mongolian, Manchu, and Chinese, the present study shows how the Qing empire overcame the challenges of information deficiency and lingual differences by developing intelligence networks and multilingual mechanisms to consolidate its governance in Inner Asia. Full article

In the People’s Republic of China (PRC), the Cultural Revolution (1966–1976) left many writers severed from their cultural roots. Starting in the 1980s, literary authors sought to address this disconnection by turning their attention to rural communities. This tendency is exemplified by the emergence of two significant trends: root-seeking literature and new fiction from Tibet. Root-seeking authors focused on local customs, marginalized cultures, and minority groups to reinvigorate Chinese literature and fill the perceived cultural void. Around the same time, new fiction from Tibet featured diverse responses to post-Mao changes, with some idealizing Tibet as a repository of “authentic” traditions, while others criticized its perceived backwardness. Both trends have been interpreted in scholarship as responses, often critical, to state policies. The short story “Mountain Pass” (1985) by Hui writer Bai Lian intersects with these movements temporally and thematically. However, unlike them, Bai Lian’s portrayal of rural communities emphasizes the Hui’s historical role in resisting the Qing empire, pivotal to the emergence of the PRC, while also highlighting the group’s Arab and Persian origins. This three-layered identification with the local, national, and transnational enriches our understanding of the 1980s literary landscape, challenging the notion that this era was solely characterized by resistance to the central state. Full article

The distinction between philosophical Daoism and religious Daoism is widely influential yet highly controversial. The current popular empirical methods often overlook the vicissitude of the concepts underlying the reception history of this distinction. Therefore, this article adopts the method of intellectual history, based on the transmission and transformation of the concept of philosophy, to examine the rationales of the establishment and reception of this Daoist distinction. Here, we present that, though the Confucian tradition of ranking Daoist figures provided soil for this Daoist distinction, the establishment of the dichotomy with terminological awareness should be attributed to the cooperation between Victorian Protestant intellectuals and their late Qing Confucian collaborators. The concept of philosophy that pursues eternal wisdom and truth and traces the origin of all things has played an essential role in the establishment of this distinction. The thought of Laozi and Zhuangzi was valued and preferred in mainland China because of its deemed congruence with this Western concept of philosophy, while other more religious branches of Daoism were belittled. However, the philosophies of anti-metaphysics engender a new paradigm of thinking. On the one hand, under the influence of logical positivism and its successors, natural science has become an excellent model for other studies. In light of empirical methods, the distinction between philosophical Daoism and religious Daoism becomes an erroneous and inefficient metaphysical distinction. On the other hand, inspired by continental philosophers such as Nietzsche, Heidegger, and Derrida, scholars gained a new perspective on understanding the thought of Laozi and Zhuangzi. Thus, a new consensus emerges: eternal truth based on concepts and logic distorts the real world of life. According to this, the distinction between philosophical Daoism and religious Daoism is only an imaginary and conceptual distinction, which does not apply to the understanding of living Daoism. Full article

The Large Machine Factory (LMF) was built in the complex historical context of the late Qing Dynasty (1840–1912). Its space and construction faithfully record the architectural and cultural fusion between Chinese and western traditions and mark the beginning of modern architectural techniques in China. Through historical data and empirical studies, the historical background and architectural characteristics of the LMF were analyzed, and interventions aimed at ensuring authenticity were established. The cultural significance and results of construction were considered two crucial elements in terms of outstanding characteristics. Comprehensive inspection and assessment strategies were discussed, with minimal intervention and interpretation principles. Preventive reinforcement of the foundation, complementary reinforcement of the main structures, restoration of the historic façade and environment, and adaptive spatial interventions were found to be effective ways to ensure authenticity. The principles of minimal intervention and interpretability, which include prevention, recognizability, invisibility, subsidiarity, and intertextuality, were proposed through a comparison with the literature and practical experience. This study provides an appropriate technical reference for ensuring authenticity in the conservation and reuse of modern historic buildings with complex contexts. We propose a new understanding of intervention principles and suggest a guiding intervention path that avoids the complexities arising from the generalized interpretations of authenticity. Full article

As an important part of China’s ecological civilization, the impact of the Central Inspections of Environmental Protection (CIEP) on the development of a green economy has been widely recognized. This article uses the first round of the Central Inspections of Environmental Protection (CIEP) and the “look-back” in cities above the prefecture level in China’s Yangtze River Delta as a quasi-natural experiment to construct more scientific green economic efficiency indicators based on OH (2010), and employs a multi-period spatial DID (difference-in-differences) model to empirically investigate the impact of the CIEP on the urban green economic efficiency. This study confirms that: (1) The Central Inspections of Environmental Protection have a significant contribution to the green economic efficiency of cities, and the “look-back” is of great significance to the long-term green development of cities. (2) The Central Inspections of Environmental Protection have had a positive impact on the building of a pro-clear government–business relationship in coastal and riverine areas, promoting the application of green technology research and development, and, thus, improving the green economic efficiency of cities. (3) Under the constraints of the central environmental protection inspection system, the southern Jiangsu region has been effective in promoting the green transformation of enterprises to enhance the efficiency of the city’s green economy due to its location endowment and historical tradition of opening ports and trading in the late Qing Dynasty. (4) Under the pressure of environmental regulation, some enterprises chose to relocate their production to non-inspected areas, which had a negative spillover effect on the green economic efficiency of the cities they moved into. Policy Implications: The impact of central environmental inspections on the efficiency of urban green economies varies from time to time and place to place, and it is important to regulate the use of administrative resources and strengthen inter-provincial coordination to promote synergy and cooperation across provincial environmental inspection systems. This paper provides ideas for understanding the logical starting point for the implementation of the central environmental inspection system, and for better promoting the green transformation and high-quality development of regional economies based on national characteristics. Full article

Natural and social environment changes have played important roles in social evolution in different times and spaces. Geopolitical change, in particular, might play a decisive role in social evolution during historical periods. The eastern Tienshan Mountains was a transportation hub for communication between the East and the West, where the natural environment is fragile and the social environment has been complex during the historical period. However, geopolitical change and its impact on local social development remain unclear due to fragmented historical records and limited studies. This study investigates the spatiotemporal variations of military facilities in the Hami region, and compares historical documents and archaeological and paleoclimate records to discuss geopolitical changes and social evolution during the historical period in the eastern Tienshan Mountains. A total of 84 visible organic remains from 38 historic beacon towers and 8 dak sites in the Hami region of the eastern Xinjiang Uygur Autonomous Region, northwestern China, were collected and the radiocarbon (¹⁴C) dates of these ruins were systematically determined with accelerator mass spectrometry. The dating results show that these sites were mainly built during two major periods: ca. 600–900 cal AD and ca. 1600–1950 cal AD, which roughly correspond to the Tang Dynasty (618–907 AD) and the Qing Dynasty (1636–1912 AD) in ancient China. Human settlement intensity was high during the Han, Tang, and Qing dynasties, and relatively low when the area was controlled by nomadic or local regimes. This suggests that agricultural empires and nomadic/local regimes adopted different strategies for regional management. Climate change might have affected geopolitical patterns, which, in turn, profoundly influenced human activities and social evolution in the eastern Tienshan Mountains over the last two millennia. This study systematically reveals the spatiotemporal variations of beacon towers and dak ruins in the region through a large number of reliable direct ¹⁴C dating, it reveals the remarkable differences in human activities in the eastern Tienshan Mountains under different administrations, and it explores the influence of geopolitics and climate change on social evolution in the eastern Tienshan Mountains from a multidisciplinary perspective. Full article

Drought imposes serious challenges to ecosystems and societies and has plagued mankind throughout the ages. To understand the long-term trend of drought in China, a series of annual self-calibrating Palmer drought severity indexes (scPDSI), which is a semi-physical drought index based on the land surface water balance, were reconstructed during AD 56~2000. Multi-proxy records of tree-ring width and stalagmite oxygen isotope δ¹⁸O were used for this reconstruction, along with random forest regression. The spatiotemporal characteristics of the reconstruction results were analyzed, and comparisons were made with previous studies. Results showed that (1) China witnessed a drought-based state during the past 2000 years (mean value of scPDSI was −0.3151), with an average annual drought area of 85,000 km²; 4 wetting periods, i.e., the Han Dynasty (AD 56~220), the Tang Dynasty (AD 618~907), the Ming Dynasty (AD 1368~1644), and the Qing Dynasty (AD 1644~1912); and 2 drying periods, i.e., the Era of Disunity (AD 221~580) and the Song Dynasty (AD 960~1279). (2) Three different alternating fluctuation dry-wet modes (i.e., interannual, multidecadal, and centennial scales) in China were all significantly (p-value < 0.001) correlated with the amplitude and frequency of temperature in the Northern Hemisphere. (3) According to the spatial models disassembled from the rotated empirical orthogonal function, China was divided into nine dry-wet regions: northwestern China, Xinjiang, southwestern China, southeastern China, the Loess plateau, central China, southwestern Tibet, eastern China, and northeastern China. (4) The random forest (RF) was found to be accurate and stable for the reconstruction of drought variability in China compared with linear regression. Full article

Although Tibetan rainmaking rituals speak of important aspects of both history and religion, scholars thus far have paid only biased attention to the rituals and performative aspects rather than the abundant textual materials available. To address that issue, this article analyzes a single textual manual on Tibetan rainmaking rituals to learn the significance of rainmaking in late Imperial Chinese history. The article begins with a historical overview of the importance of Tibetan rainmaking activities for the polities of China proper and clearly demonstrates the potential for studying these ritual activities using textual analysis. Then it focuses on one Tibetan rainmaking manual from the 18th century and its author, Sumpa Khenpo, to illustrate that potential. In addition to the author’s autobiographical accounts of the prominence of weather rituals in the Inner Asian territory of Qing China, a detailed outline of Sumpa Khenpo’s rainmaking manual indicates that the developmental aspects of popular weather rituals closely agreed with the successful dissemination of Tibetan Buddhism in regions where Tibetan Buddhist clerics were active. As an indicator of late Imperial Chinese history, this function of Tibetan rainmaking rituals is a good barometer of the successful operation of a cosmopolitan empire, a facilitator of which was Tibetan Buddhism, in the 18th century during the High Qing era. Full article

The period from the Treaty of Kanghwa (1876) until the fall of the Korean Empire (1897–1910) is commonly characterized as a period of kaehwa—Enlightenment—in which the Chosŏn state strived to reform and modernize. This article complicates the notion of Enlightenment in the late Chosŏn context, arguging that it was a hybrid term concurrently connoting modernization and religious awakening. In particular, this article sheds light on spirit-written texts—so called ‘morality books’—employed by civil and military elites to participate in Enlightenment discourse. By the mid-nineteenth century, Guandi—the apotheosized version of the warrior Guan Yu—had emerged as one of the most popular spirit-writing deities in Qing dynasty China. This article explores the Korean faith and practice of spirit-writing centered on Thearch Kwan (Ch. Guandi) at shrines in Seoul. The King Kwan Shrines (Kwanwang myo) were the sites of production and publication of morality books during a critical period on the eve of modernization of Korea. Surprisingly, these texts were published with the sanction of King Kojong (reigned 1863–1907), the reformer who founded the new country. Kojong and his confidant servants were fully aware of the spirit-written texts and published them as the “Corpus of Enlightenment.” The corpus unintentionally emphasized the key term of modernization in their eschatology, urging enlightenment—conceived of as religio-ethical values—in order to resolve contemporary ills and bring about a new era of peace. This research will dissolve the sharp demarcation between premodern and modern in late nineteenth and early twentieth-century Korea by illuminating the polyphony of Enlightenment ideas, comflicting and competing between the old and new. Full article

This article introduces the life and medical histories of the luminary Khalkha Mongolian monk, Lungrik Tendar (Tib. Lung rigs bstan dar; Mon. Lungrigdandar, c. 1842–1915). Well known for his exegesis of received medical works from Central Tibet, Lungrik Tendar was also a historian of the Four Tantras (Tib. Rgyud bzhi; Mon. Dörben ündüsü). In 1911, just as Khalkha Mongolia began separating from a flailing Qing Empire, Lungrik Tendar set out to append the story of Mongolia and of Mongolian medicine, political formation, and religious life to the Four Tantra’s well-known global histories. In addition, he provided an illuminating summary of how to present the Four Tantras to a popular audience in the twilight of the imperial period. This article introduces the life of Lungrik Tendar and analyzes his previously unstudied medical history from 1911, The Stainless Vaiḍūrya Mirror. On the basis of this understudied text, this article explores ways that monastic medicine in the frontier scholastic worlds of the late-Qing Empire were dependent upon aesthetic representations of space and time and of knowledge acquisition and practice, and how such medical aesthetics helped connect the religious, political, legal, economic, and social worlds of Asia’s heartland on the eve of nationalist and socialist revolution and state-directed erasure. Full article

This paper focuses on how Buddhist medicine in twentieth-century Inner Mongolia was defined, restricted, regulated, and transformed under different ruling political regimes since the fall of the Qing empire in 1911 to the 1980s. The paper argues that the fate of Mongolian medicine was closely linked with the fate of Mongolian Buddhism in twentieth-century Inner Mongolia. As Inner Mongolian Buddhism came to be re-defined, regulated, and coerced by various systems of governance that came to rule the region, Mongolian Buddhist medicine faced crises of modernity in which processes of secularization, exercises of biopower, practices of colonial medicine, and discourses of ethnicity and hygiene challenged the tradition to either reform and adapt to new standardizations imposed by Western biomedicine or lose relevancy in rapidly evolving eras of change. Full article

A large quantity of past research in philosophical Daoism has been dedicated to the authenticity of “dao”; this essay shifts the focus to the authenticity of the “myriad things 萬物 (wanwu)” in the Zhuangzi. The concept of “myriad things”, which later gains paradigmatic importance in Chinese philosophy, was first introduced in the Laozi and developed in the Zhuangzi. Under the collective heading of “myriad”, “myriad things” encompasses all of the variegated existing entities in the empirical world, while also taking into account the individual particularities of each entity without calling forth any singular or set of qualities, or “essence”, that is shared by all individuals. As a concept that safeguards individual particularities, the use of “myriad things” in the Zhuangzi serves to counterargue against the essentialist tendency to treat “humans 人 (ren)” as a collective of moral agents with a singular and identifiable moral essence. By the same token, Daoist thinkers re-interpret the meaning of “heaven 天 (tian)” with “the collective name of the myriad things 萬物之總名”, thus transferring the transcendent meaning belonging to the former as a transcendent moral authority to the myriad variegated principles that are inherent to each existing and transforming individual. The Daoist theoretical frame breaks away from that of “heaven–human” and connects the re-interpreted “heaven” with concepts of “self-so/self-affirm 自然 (ziran)”, “essentials 情 (qing)”, “nature 性 (xing)”, and “potency 德 (de)”. In this respect, “authenticity 真 (zhen)”, as it is warranted by “non-action 無為 (wuwei)”, is proposed as an ultimate state of attainment that is identified with the self-realization of each individual being as herself, over and above the so-called moral goodness and its opposite. Furthermore, the self-realization of the authenticity of the myriad things is seemingly paradoxical in the sense that, from the perspective of the “transformation of the myriad things 萬物之化”, the separation between object and subject both exists and is non-existent. The proposition of “myriad things” opposes the essentialization of human beings, whereas the doctrine of the transformation of the myriad things opposes the belief in fixed essentials in individual entities. The road to realizing “authenticity” as herself is thus a never-ending process for each individual member of the myriad things. Full article