scholarly journals 10. The Si-Tu (“Qiao”)-Mu Inscriptions Excavated from the Fu Hao Tomb

Early China ◽  
1986 ◽  
Vol 9 (S1) ◽  
pp. 20-21
Author(s):  
Zheng Zhenxiang

ABSTRACT(N.B. A version of this paper has now been published in Kaogu 1983.8:716-725.)Of the bronze vessels discovered in 1976 when the Fu Hao tomb at Anyang was excavated, 190 were inscribed. The inscriptions were of 9 types. The most common, occurring on the most complete inventory of vessels, was the inscription Fu Hao (or Zi ), found on 109 vessels. The next most common was the inscription Si Tu Mu, occurring on 26 ritual bronzes, including one pair each of the square hu-jars, round jia-tripods, and round zun-beakers, one set of 11 gu-goblets, and one set of 9 jue-beakers. There was also a pair of large square zun-beakers inscribed with 4 characters, one line containing the characters Si Tu Mu, all written backwards, the other containing the character gui; including these there are 28 examples. The dating of these vessels is essentially the same as that of those vessels inscribed Fu Hao. It is very seldom that we find such a large number of vessels with the same inscription unearthed from the ritual bronze vessel horde of a single tomb. Bronzes with this inscription have been recorded since the Song dynasty and a bronze with this type of inscription was excavated from a Shang tomb at Xiaotun before liberation. There is also a bronze yue-axe with this inscription that currently exists. The study of this group of bronzes is very important.In analyzing the inscription Si (Hou) Tu Mu Gui, one possible interpretation is that Tu Mu was the cognomen (Zi )of Fu Hao; another, is that it referred to a person close to Fu Hao in position. The inscription can be explained as Tu Mu, whose day name was Gui, or Mu Gui, whose name was Tu. She may have been another queen of Wu Ding, perhaps the Mu Gui sacrificed to in the Zu Geng and Zu Jia inscriptions, i.e., the Bi Gui who was the legitimate consort of Wu Ding in the Di Yi and Di Xin cyclical sacrifice records. Assuming this hypothesis is correct, then objects belonging to consorts Bi Xin and Bi Gui of Wu Ding have already been discovered. Since the discovery of the Fu Hao tomb, some scholars have put forth the theory that Mu Wu mentioned on the large inscribed Si Mu Wu ding-tripod may be Wu Ding's consort, Bi Wu. If the conclusions reached above can be established, then ritual bronze vessels belonging to all three of Wu Ding's consorts have been discovered. This fact is significant both for the study of the Shang ritual system and of the ritual bronzes.

Author(s):  
Wolfgang Ommerborn

Abstract Lu Jiuyuan (1139-1193) is one of the most prominent philosophers of the Song dynasty. He belonged to the School of Mind (Xin-Xue), one of the two main schools of Neo-Confucianism - the other being the School of Principle (Li Xue), of which Zhu Xi (1130-1200) is the outstanding figure. This essay investigates the onto-logical and epistemological teachings of Lu Jiuyuan and compares them with the thought of other Neo-Confucian thinkers such as Zhu Xi. The most important term in Zhu Xi's philosophy is li (universal principle). Lu Jiuyuan equated li with the mind of man. He developed his philosophy on the basis of li- present in and apprehended by the mind - as the moral criterion of human conduct. For him, the purpose of study is to recognize li and return to the originally pure condition of the mind. Every man, he said, is responsible for the condition of his mind and must strive to attain knowledge of the truth. Lu refused to consider as important the acquisition of factual knowledge by external investigation, emphasizing instead that li is to be known intuitively. The realization of li is the result of inner, subjective self-examination.


2012 ◽  
Vol 3 (2) ◽  
pp. 8
Author(s):  
Kenneth S. Cohen

<p class="MsoNormal" style="text-align: justify; margin: 0cm 0cm 6pt;"><span style="mso-ansi-language: EN-GB;" lang="EN-GB"><span style="font-size: small;"><span style="font-family: Calibri;">This article describes the history, development, and principles of the two major Taiji Ruler lineages: one associated with the Song Dynasty (960-1279 CE) imperial family, and the other lesser known, Daoist lineage, transmitted by Hu Yaozhen and his successors, including the well known Chen Style Taijiquan teacher, Feng Zhiqiang. The Taiji Ruler is a traditional system of health-enhancing qigong that is attributed to the Song Dynasty Daoist recluse Chen Xiyi and was first taught publicly in the 1950s. The exercises may be practiced while holding a foot-long wooden object, the Ruler, or with a variety of training devices, such as a wooden or stone ball. Mr. Cohen began studying Taji Ruler with various teachers more than 30 years ago, but also bases his research on works in Chinese and English. Both the teachers and literature agree that the ultimate goal of the Ruler is to blend with the original qi of the universe and, in the process, to achieve vitality and longevity.   <span style="mso-spacerun: yes;">  </span></span></span></span></p>


2020 ◽  
Vol 17 (2) ◽  
pp. 163-181
Author(s):  
Hiroshi Watanabe ◽  
Linus Recht

This essay is an attempt to think through the three revolutions, using Tocqueville's theory of “democracy” as a key. For Tocqueville, democracy is a society with “the equality of conditions” – in other words, a society that has no hereditary status system. In this sense, Chinese society since the Song Dynasty has been “democracy” as Tocqueville himself pointed out repeatedly. In his understanding, contemporary China was a “democratic society” and its form of government was highly centralized “despotism”; in sum, it was “democratic despotism.” Tocqueville was warning against the possible Sinification of America and Europe. Moreover, he thinks what the French Revolution brought about were mainly “the equality of conditions” and the establishment of centralized state power. The Meiji Revolution also realized these two things because it had not been “democratic” and the polity had been federal. On the other hand, in China, both had been actualized since the tenth century. Therefore, the Chinese Revolution which ended up with the establishment of the communist rule is very different from the other two revolutions.


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