Taoist Culture Design: The Development of the Design Ideas

The cultural development of “Tao” and “Qi” has lasted for thousands of years. The theory of “Tao” began with Laozi and Zhuangzi. Through “The Book of Changes · Xici,” it is developed as “the metaphysical is the Tao, and the figurative is the Qi [1]”. “Tao” and “Qi” are interdependent as philosophical concepts. It first guided the philosophy of Taoism, Confucianism and other scholars in the pre-Qin period, and then promoted the development of national system in Xia, Shang and Zhou Dynasty, which gave birth to the aesthetic system of the ancient imperial court. With the development of modern design ideas, the design ideas of “Tao” and “Qi” are integrated. After thousands of years of civilization development and technological changes, today’s ideas of “Tao” and “Qi” are booming, and have in-depth exchanges and integration with foreign cultures.

The Exotic Materia Medica of Chinese Medicine: A Survey of Its Resources and Medical Information in 1029 BC–1999 AD

BackgroundTraditional Chinese medicine (TCM) gives people an image of its medicinal resources all from within China. Nevertheless, the fact is that the Exotic Materia Medica(ECM) has been used in Chinese medicine from Zhou Dynasty (1029 BC-221 AD). However, no extensive studies have focused on it. Now, the high exchange speed of information and material brings TCM opportunities to apply exotic resources in clinics. So, surveying the historical ECM’s resources and medical information is valuable.MethodsWe investigated the origin of 8980 Chinese Materia Medica’s resources included in Chinese Materia Medica and compiled a species list of exotic Chinese medicines (ECM) used in China between 1029 BC–1999 AD and their medical information, introduction time, introduction routes, and place of origin.ResultsConsequently, we found information on 788 ECM and their clinical application. A total of 99% of ECM were found to be botanicals mainly belonging to Solanaceae, Amaranthaceae, Malvaceae, Myrtaceae, and Cruciferae. The exchange speed of these medicines between China and other regions peaked in the Han (206 BC–220 AD), Tang (618–907 AD), and Ming dynasties (1368–1644 AD), and increased sharply from 1912 onwards. The main registered efficacies of the ECM were "clear heat" and diuresis. The most efficient way to convert foreign medicine to TCM is to absorb drugs from foreign regions directly. Last but not least, about One-fifth of commonly used TCM in the clinic is ECM.ConclusionChinese doctors are more concerned with the efficacy of the drug when using it in clinical settings than whether the drug comes from afar. The record of origin and source was to ensure the supply and quality of the drugs. The use of foreign resources as Chinese medicine is the fact that Chinese medicine objectively exists. The existence of ECM has enriched the resources of TCM. Furthermore, both foreign medicine and local medicine currently protect people's lives and health.

試論《東周列國志》對周桓王之形塑及評騭

<p>孔子主張「禮樂征伐自天子出」，但周桓王因與鄭莊公交惡，不滿周王室二任天子面對鄭莊公總是處於劣勢。桓王即位後先是與鄭國交惡情況已無力迴轉。周桓王聯軍攻鄭，卻敗於繻葛，桓王本人更於此役受射箭中傷。鄭卻壓倒性的戰勝周室的聯軍，導致周天子顏面盡失，王朝秩序亦蕩然無存，「尊王」的時代一去不復返。「禮」是周朝立國之基礎，凡事都堅持按禮樂制度辦事，為西周之周公所制定，但在很多地方，均已過時了。眾多諸侯也一一不再遵循，周桓王時期雖仍能影響虢國，但已無力阻止王室轉衰，亦無力阻止諸侯間的互相攻伐。《東周列國志》採用「歷史演義」手法，依序道出周桓王之委屈與還擊，卻也將周桓王思維不夠縝密、不擅用人等埋伏在隱線裡。</p> <p>&nbsp;</p><p>Confucius advocated that &quot;the courtesy and conquest came from the emperor.&quot; However, due to the disagreement between the king and the emperor Zheng Zhuang, the second emperor of the royal family was always at a disadvantage when facing the emperor Zheng Zhuang. Zhou Zhen Wang Lianjun attacked Zheng, but lost to Yu Ge. Zheng’s overwhelming victory over Zhou’s coalition forces led to the loss of Zhou Tianzi’s face and the disappearance of the international order. The era of &quot;respecting the king&quot; is gone forever. Many princes no longer followed one by one, and King Zhou Xuan had no power to prevent the royal family from turning down, nor could they prevent each other from attacking each other. &quot;Eastern Zhou Dynasty Records&quot; adopts the &quot;historical romance&quot; method, which in turn reveals the grievances and counterattacks of Zhou Zhenwang, but also ambushes Zhou Zhou’s inadequate thinking and is not good at using people.</p> <p>&nbsp;</p>

On the Complete Realization of the Right to Silence in China from the Perspective of the Role Change of the Accused

Since the Zhou Dynasty, China has a tradition of “emphasizing confession”. Until now, “confession centrism” is still a deep-rooted judicial concept in the minds of judicial personnel. This leads to the repeated prohibition of extorting confessions by torture in our country, and eventually leads to many unjust and false cases. The long-term judicial tradition from “no confession without conviction” to “Leniency for confession and strictness for resistance” has made the accused bear different functions according to their different status in various stages of criminal proceedings, which makes the role overload, role conflict and role tension of the ordinary criminal accused more prominent, and even lead to the extreme situation of role collapse. To give the defendant an opportunity to change his identity may help us to find a solution to the complete realization of the right to silence and the protection of the right to abstain.

THE BEGINNING OF CULTURAL MEMORY PRODUCTION IN CHINA AND THE MEMORY POLICY OF THE ZHOU ROYAL HOUSE DURING THE WESTERN ZHOU PERIOD

This article explores how the memory of the conquest of Shang and the rise of the first Zhou kings was transmitted during the early centuries of the Zhou dynasty, specifically as it was reflected in inscriptions on excavated bronze vessels and bells from the Western Zhou period (ca. mid-eleventh to early eighth century b.c.e.). Approaching these inscribed objects and their texts from the perspective of the theories of social memory and cultural memory reveals that commemorating the foundational past of the dynasty became part of an intentional policy of the Zhou royal house as early as the first half of the tenth century b.c.e. It demonstrates that by the mid-tenth century b.c.e., a stable narrative emphasizing Kings Wen 文 and Wu 武 as the founding fathers of the Zhou dynasty was established at the expense of King Cheng 成, whose role was gradually downplayed following the general logic of lineage organization, according to which the commemoration of the earliest common ancestors serves as the foundation of corporate integrity in a network of patrilineally related families. It shows that most of the men who included such commemorations in inscriptions indeed belonged to the royal patrilineal network, wherein they occupied the highest positions. It further exemplifies that the royal house cultivated the memory of the first kings using various media, including rituals, utensils, royal speeches, and inscriptions. From the analysis of such inscriptions, we can infer that that the foundational memory of the Zhou dynasty was usually reactivated in the context of political negotiations, some of which included addressing lineage outsiders. Finally, it shows that both the royal house and other metropolitan lineages modified the foundational narrative according to their current needs. This article thus contributes both to tracing the roots of the early Chinese historiographic tradition and to understanding memory production in a society as an ongoing process of negotiations and adaptations.