皇甫湜文集注释（卷一及卷二）

Starting from the interpretation of the "thinking mode" within the discourse system of ancient China, this paper analyzes four distinct directions of the primitive dialectical thinking modes that emerged from the life essence of traditional Chinese culture and their applications. These are: the systematic thinking mode of the Circular Path inspired by the I Ching (Yi Jing) and its application in the manufacture of ancient Chinese wheels; the imagery thinking mode inspired by Yi zhuan (Commentaries on the I Ching) and its application in the production of tools for daily life; the intuitive thinking mode nurtured by Daoist philosophy and promoted by Daoism, leading to the medicinal use of alchemical findings; and the rational thinking mode fostered by Song-Ming Neo-Confucianism, which contributed to the development and technical improvements of the three great inventions of ancient China.

Chaenomeles speciosa, a commonly used traditional Chinese medicine(TCM) material, has the effects of stimulating the circulation of the blood and causing the muscles and joints to relax, as well as harmonizing the stomach and resolving dampness. It was first recorded in the Ming Yi Bie Lu during the Northern and Southern Dynasties, and its cultivation history can be traced back to the Bencao Tujing in the Song Dynasty. Modern research mainly focuses on the producing areas of Ch. speciosa based on the textual research of materia medica works, and there are few studies on the producing areas and geo-authentic producing areas of Ch. speciosa based on local chronicles. This paper systematically referred to literature and historical records from materia medica and local chronicles. Combined with the modern distribution of producing areas, the paper conducted textual research on the geo-authentic producing area of Ch. speciosa in literature and historical records, so as to clarify the changes in the geo-authentic producing area of Ch. speciosa. From the Song Dynasty to the Qing Dynasty, basically all materia medica works have recorded that the geo-authentic producing area of Ch. speciosa was Xuancheng City, Anhui province, while local chronicles showed that Zhejiang province had been the geo-authentic producing area of Ch. speciosa from the Tang Dynasty to the Qing Dynasty. A comprehensive review of the literature and historical records indicated that Zhejiang province and Hunan province were the geo-authentic producing areas of Ch. speciosa during the Tang Dynasty, while Zhejiang province and Anhui province were the geo-authentic producing areas of Ch. speciosa during the Song Dynasty. In addition, Zhejiang province, Hunan province, and Anhui province were the geo-authentic producing areas of Ch. speciosa during the Ming Dynasty, and Zhejiang province and Anhui province were the geo-authentic producing areas of Ch. speciosa during the Qing Dynasty. Anhui province, Zhejiang province, and Hubei province were the geo-authentic producing areas of Ch. speciosa during the Republic of China and later periods. There have been changes in the geo-authentic producing areas of Ch. speciosa since ancient times. Zhejiang province and Anhui province have been the geo-authentic producing areas of Ch. speciosa since the Tang Dynasty and Song Dynasty, respectively. This paper effectively supplemented the omissions in materia medica works through historical records from local chronicles, providing historical evidence from local chronicles for further research on the producing areas and geo-authentic producing areas of Ch. speciosa.

Dao De Jing Yi Shu is an important piece of work written by Cheng Xuan-ying, a Daoist master from the Tang dynasty. It provides commentary on the Dao De Jing as an integration of Chongxuan (the Twofold Mystery of Daoism) and Zhongguan (the Middle Way of Buddhism). This significant book is enlightening as to how Daoist philosophy developed. Nowadays many scholars have researched segments of Cheng Xuan-ying’s thoughts, yet few studies have analyzed the Dao De Jing Yi Shu in a holistic perspective. This thesis aims to analyze and integrate the different perspectives of the Dao De Jing Yi Shu; cultivating one’s nature, being in harmony with nature and reaching perfection. The first part of the thesis introduces Cheng Xuan-ying’s social status, important life events and the book’s structures. The second part analyzes the Way of Heaven and Earth, the Two fold Mystery, the Daoist ideas of perfection and the guidelines to reaching perfection. The third part associates the ideas formed by the Dao De Jing Yi Shu with the fundamental methods of becoming a Daoist sage. In conclusion, the Dao De Jing Yi Shu by Cheng Xuan-ying holds a crucial role in Daoist history and the formation of Daoist practice.

Objective To observe the development of Traditional Chinese Medicine health maintenance books in the past. Method Based on the General Catalogue of Traditional Chinese Medicine Ancient Books, the author did a bibliometrics analysis from the year of the ancient literature of the TCM health preservation, the year and type of the version, the distribution of the second class of the health maintenance, the unique books of ancient books in health maintenance, the collection in the series and Collected Taoist Scriptures and other issues. Results Of the 551 kinds of works of health maintenance embodied in the General Catalogue of Traditional Chinese Medicine Ancient Books, 404 kinds were completed before 1911, including 3 in the Han Dynasty, 1 in the Three Kingdoms Period, 2 in the Eastern Jin Dynasty, 1 in the Northern and Southern Dynasties, and 23 in the Tang Dynasty, 16 in the Song Dynasty, 20 in the Yuan Dynasty, 155 in the Ming Dynasty, and 183 kinds in the Qing Dynasty. The distribution of edition year was 1 in the Yuan Dynasty, 155 in the Ming Dynasty, 182 in the Qing Dynasty, 155 in the Republic of China, and 47 unknown. The versions were mainly wood-block edition, lithograph, stereotype edition, manuscript, and copied manuscript. There were different types of second class, including 309 kinds of general theory of health-maintenance, 157 kinds of Daoyin and Qigong, and 85 kinds of alchemy. There were 224 kinds of unique books, accounting for 40.65% of the total amount of 551 kinds of books of traditional Chinese medicine, among which 95 kinds were included in the series, and 109 kinds were included in Collected Taoist Scriptures, Quotes of Taoist Canon, Taoist Essence, and Taoist Collection. Conclusions The Health monographs reflect the development of TCM health maintenance level, the ideological culture, and social changes in different historical periods, which is of great value in the history of TCM health maintenance. Key words: Medicine pharmacologic literature (TCM); Incunabula as topic (TCMP); Works of health maintenance; General Catalogue of Traditional Chinese Medicine Ancient Books; Academic development; Bibliometrics

‘The Classic of Tea’ written by Yu Lu in Tang Dynasty is the first book about tea in China and even more in the world. Since then tea became the essential drink for Tang people in the daily life. Tea was popular in Tang Dynasty, everyone drank tea from the emperor to the couriers, from the scholars to the folks, and even the Buddhist monks drank tea. Tea also became a fashion matter. It was used as wine, to be a gift, in the farewell and for encouragement. You can see the tea was as a folk culture during the Tang. It permeated through every aspects of life of Tang people. The tea culture is a very important quintessence of Chinese culture. It originated from Qin-Han period, until the middle period of the Tang Dynasty tea became the drink with indispensable daily life. Tea culture was prevailing, Tang people preferred to drink tea when they reciting poems, discussing official business, playing an organ, singing and painting in order to pursue graceful enjoyment and create beautiful tea culture literature and art too. It was very often to use tea as the theme of Tang poetry and is really rare in past dynasties. The poem with tea became a special phenomenon of Contemporary Literature. Some of the tea culture appliances in unearthed of Tang Dynasty was the pottery, the gold/silver and glass tea set were the second and the third one. The culture of tea was developed into a special tea literature, art, craft and tea ceremony culture, etc. Tea culture was also influenced to Japan, Korea, every clan of the Northwest and Tibet in the Tang Dynasty. The midstream and downstream of Yangtze River were the important tea district in Tang Dynasty. According to tea tribute set up in the Southern shore of the Yangtze River, it promoted the technology of tea and derived the production and development of every tea districts of the whole country too. Because the demand of tea was accelerating, tea became the important industrial crops and trade goods of the Tang Dynasty. Tea became the important tribute, but unfortunately it increased the burden of the tea growers. Since tea goods stood high in the market, the government's tea tax system was moved to establish and it became the important source of fiscal revenues of central government. The Tang government executed a series of policy of tea, including delivering on the tea monopoly and horse exchanging with tea. This connected with tea among politics, economy, and military. The thinking of tea ceremony resulted from the combination of the quintessence of Confucianism, Buddhism and Taoism. With the integration of tea culture and religions, the tea culture was provided with the spirit of morality. The tea culture can not only approach the true philosophy of Taoism but also get rid of all trouble and annoyance. It goes without saying that Tang Dynasty has advanced the tea culture to the state of cultivating oneself. Which upgraded tea-drinking into spiritual improving.

The dimensions of the thought and the doctrines of destiny in the Tang Dynasty are found in the texts of the legends of the Tang Dynasty, which not only contain a wide range of subjects but also particularly focus on the litterateurs” pursuit and disillusionment of success and fortune. These legends revolve around either knight-errantry or gods and spirits, becoming actually the corpus of the thoughts and ideologies about ”destiny” in the Tang Dynasty. The core of this article is the texts of the ”Record of an Ancient Mirror” series as the mythological archetypes of the doctrines on destiny in the Tang Dynasty, mirroring destiny and working as the readers' approaches. Moreover, by the implications of the ancient-mirror and bronze-mirror culture, this series could also be seen as the archetypical structures of the doctrines on destiny in the Tang Dynasty, that is, these texts hold the idea of ”the universe consisting of Qi” against the approach of moral insight and furthermore guide the aspects of natural destiny, causality and enlightenment. Namely, through the approach of ”tracing destiny to its origin through mirror,” they are intended to interpret a way of thinking that is tangled in the imperial examination system, Confucianism, Buddhism and Taoism, along with other views about destiny. Distinct from the Confucian view on destiny and nature, ”empowerment of nature leading to the understanding of destiny, ”these texts move to the ideology of ”understanding of destiny leading to the empowerment of nature,” and such a change is indeed the argumentative framework of the particular doctrines of destiny during this stage.In view of ”Record of an Ancient Mirror” and the pluralistic context of bronze-mirror culture, the overtly obvious argumentation of the legends of the Tang Dynasty is its cultural mode guided by ”categorical correspondence,” involving the narrative functions of such mediators as Witch Cult, Buddhism and Taoism. Therefore, the mode of ”categorical correspondence” should complement each other with the cultural mode of heaven-man and god-spirit correspondence, forming indeed an organic and corresponding world just as the things reflected in the ancient bronze mirror do. In this manner, the mode of contact and dialogue between men, all things gods and spirits get to be re-built; outside the argumentative framework of ”the heaven-man relationship” of Chinese philosophy, another expressive mode of categorical correspondence is established.The approach of tracing destiny through mirror is obviously meant to discover or reveal individuals' destinies, just like the enlightenment brought by ”opening the case to see the mirror,” which will be instrumental to exploring the breakthrough of philosophy in the Tang Dynasty and the Confucian thought with respect to heaven-man correspondence and categorical correspondence, as reinterpreting all of them in a creative way.

After the Southern and Northern Dynasties, and the short end of the Sui Dynasty, Tang Dynasty is carried out by a new civilization of peace and prosperity. This civilization is the international, multicultural world. Confucianism, Buddhism and Taoism have developed a culture of their own, in addition, provided by the Tang Dynasty, the country's official set the stage, also launched three of each other and argue that, at this stage, measuring up and down, one after another, observe the three religions has become interactive relationship between the development of one of the important field.Personally involved in the debate the two scholars, Taoism Xuan Yan joy and release their own compilation of two important works to protect Buddhism. In this paper two cross-cutting work time is Tang Emperor Longshu 2 year (AD 662) as the center to discuss the discourse, from the language point of view for analysis of spatial metaphor to explore the thinking behind the culture, and found that years of Longshu discourse has two different forms of argument types and mode of thinking, the impact of the two works have started to recover back the boundaries of its incorporation documents, segmentation, and also this observation, comparing two types of Buddha/Taoism and Confucianism discourse on the similarities and differences. This shows that Confucianism, Buddhism and Taoism is not the relationship between the ”Three Religions in one” could be roughly encompass the term.

Alchemy is one the arts of Taoist practice. Clinical application of arsenics, mercury, lead, and alloys brought out by alchemy is the primal effect on TCM clinic in the Tang Dynasty. Their chemical compounds such as arsenides, realgar, silver mercuric alloys, mercuric chlorides, all played an important role in TCM clinical practice in the Tang Dynasty, exerting effects on later ages until today.

Like believers in other religions, Daoists seek to be unified with the 'cosmic unity' they believe in, which they call ”union with the Dao”. However prior to the Tang Dynasty there is very little record of this experience in Daoist scriptures. This lack of records about the practice of self-cultivation may be explained by the format of the scriptures themselves, a format which is the result of the teachers preferring to transmit their methods than their own experience. The dialogue format of the Taipingjing might lead one to suppose that there would be more room for teachers to share their experience but in fact it is not so. However there are a few passages in the secret teachings of the Taipingjing which are exceptions to the rule where specific experiences are described. These show that in the course of their instruction the Daoists presented their experience in the form of specific practices thus building a specific method or system. This paper looks at the transmission of teaching reflected in the dialogue sections of the Taipingjing and discusses the method of teaching and analyses the degree of expansion or systematisation of the teaching in the process of transmission from teacher to disciple.

This article is focus on the significance of ”being and non-being” in '.”Tao-chiao I-shu” include the Taoist doctrine from North-South dynasties to early stage of Sui and Tang dynasties, therefore, here focus on the significance of ”being and non-being”. From the influenced by Wei-Jin metaphysics and the impact of the raising Buddhism to analysis how Tao-chiao in early stage of Tang dynasties to annotate ”being and non-being” as well as the connection between ”being and non-being” and ”Buddhism” and the present of heavy metaphysics thought from ”being and non-being” and to explain ”being and non-being” with substance and function. Therefore, we can analysis how ”Tao-chiao I-shu” based on Tao-chiao standpoint to harmoniously digest Wei-Jin metaphysics and Buddhism and to go through the construction process of internalizes the thought in ”being and non-being” Taoist doctrine. And take further reaction and feedback to see the interaction of its intrinsic principle, as well as the desire to strengthened Taoist doctrine. The word teaching witch is the most value of doctrine publicizes in religion practice evenly and clearly present in between ”being and non-being”.

espanolEn este articulo se exponen los resultados de un trabajo inicialmente mas amplio, ligado al estudio de las politicas publicas educativas en el nivel superior en la transicion del Estado por el periodo de 1989-2012, agregandose como continuidad de ese estudio, referencias a una valoracion de medio termino (2012 a 2016) de las politicas universitarias del gobierno de los ultimos cinco presidentes de republica, 1989-2018 en Mexico. Bajo un enfoque de analisis politico del discurso de las acciones educativas como politicas publicas universitarias, los resultados del presente incluyeron entrevistas a personajes clave y revision de informes de rectores de algunas universidades del centro sur del pais. El objetivo es conocer las propuestas de politicas gubernamentales y de los sujetos y actores universitarios frente a las acciones de gobierno, con la finalidad de arribar a politicas universitarias de Estado. portuguesNeste artigo se expoem os resultados de um trabalho inicialmente mais amplo, ligado ao estudo das politicaspublicas educativas no nivel superior na transicao do Estado pelo periodo de 1989-2012, agregando-se como continuidade desse estudo, referencias a uma valoracao de medio termo (2012 a 2016) das politicas universitarias do governo dos ultimos cinco presidentes de republica, 1989-2018 no Mexico. Baixo um enfoque de analise politico do discurso das acoes educativas como politicaspublicas universitarias, os resultados do presente incluiram entrevistas a personagens chave e revisao de informes de reitores de algumas universidades do Centro Sul do pais. O objetivo e conhecer as propostas de politicas governamentais e dos sujeitos e atores universitarios frente as acoes do governo, com a finalidade de arribar a politicas universitarias de Estado. EnglishThis article presents the results of an initially broader study, linked to the study of educational public policies at the upper level in the transition of the State for period 1989-2012, adding, as continuity of that study, references of an half-term assessment (2012-2016) of university policies from the governments of the last five presidents of the republic, 1989-2018, in Mexico. Under a political analysis approach of the educational actions discourse of university public policies, the results of the present work included interviews with key figures and review of reports of principals of some universities in the South Central part of the country. The objective is to know the proposals of governmental policies and proposals of subjects and university actors in front of the actions of government, in order to arrive at university policies of State.

This article deals with the text of an important commentary of Laozi in the early Tang Dynasty by Li Rong. We shall analyze the academic position of the commentary and discuss the epistemological and ontological understanding found in this double-negation school writing. We shall deal with three important issues: the Dao discourse (including double-negation discourse), the self-cultivation discourse, and the governing discourse. We will attempt to answer a number of important questions. First, what was the starting point for Li Rong's double negation thinking? Second, what is the ultimate meaning of double negation in Li Rong's work? Third, what does Li Rong mean by the concept of the ”void and ultimate origin” (虛極之理)? Fourth, how does Buddhist thinking influence Li Rong's double negation? Finally, how does the divine differ from and interact with the secular? The core thesis will dwell on the concept that the ideal and sacred order fuses with the practical and secular order by way of the thinking of double negation. The ideas of mind (心) and essence or nature (性) - acknowledged as the essence of Dao (道性) in Li Rong's commentary will also be important concerns in this paper. The paper will also touch upon some other important issues. First, it will explore the relationship between the Daoist School, Confucian School and Buddhism during the Han dynasty, Wei-Jin era and Sui-Tang era. Second, the hierarchy of the political and religious affairs will be expounded on. This will be followed by discussion on the body and the state, looking at whether the physical or mental should be emphasized, body formation in the state building process, and the Buddhist influenced interpretation of Laozi. The ”Laozi Commentary by Li Rong” reflects the political and religious situation at the time and conveys the internal essence of the political discourses of Daoism, the Confucian School, and Buddhism on the Daoist religion. Undoubtedly this writing itself is a part of the process of state formation or building and the result of the dominance of political power during the Tang dynasty.

Provenance study of ceramic sherds excavated from Qinglong Town site during Tang and Song Dynasties by composition and petrography analysis

The history of thought in the Song Dynasty is strongly associated with the development of neo-Confucianism. However, when we examine the development of thought between the Song and Tang dynasties, we also need to consider the roles of Daoism, and Buddhism. At the same time, the Song Dynasty is divided into two periods, with Song Confucianism especially developed during the Southern Song Dynasty while the Northern Song period acted as a mediator between the Song and Tang dynasties, with a period of contention between different schools of thought. When we examine discourses from the Song Dynasty in detail, when find that following struggles between the three schools, although doctrinal judgment still existed, there was an effort to create dialogue and produce a system that integrated the three schools in the private and public realm. However, differences in methods and perspectives lead to distinctions between the New School, Su School, Shu School, and Luo School. In this atmosphere, the different schools applied their own interpretations to the classics, including the ”Dao De Jing”. Emperor Huizong's ”Imperial Commentary on the Dao De Jing” set the tone for the renewed focus on Laozi in the Northern Song. On the one hand, Emperor Huizong raised the status of the ”Dao De Jing” to a classic above criticism. On the other hand, Emperor Huizong used his official authority to determine how the ”Dao De Jing” was interpreted. Emperor Huizong's commentary, aside from its analysis of the moral principles of the ”Dao De Jing”, also reflects the intellectual interests and atmosphere of its time, including spiritual problems and how rulers met the challenges of contending thoughts. In this, Emperor Huizong describes the ”figure of the saint” under heaven who cultivates his own moral character and rules the country. However, due to Emperor Huizong's indulgences in arts and religion and the eventual end of the Song Dynasty shortly after his death, recent research have seen the Imperial Commentary on the ”Dao De Jing” as a symbol of imperial inaction. This view is now worth reassessing.

This paper analyzes the newly discovered epitaph entitled ”Gaozu Tianhuangdadi Aicewen” 高祖天皇大帝哀冊文, from Liu Yan's 劉龑 mausoleum in Kangling 康陵. Comparing the original Kangling epitaph with postscripts in works on bronze-stone inscriptions of the Qing dynasty and with history books, raises several important questions concerning the Southern Han dynasty and its founder Liu Yan (who reigned from 917-942). This paper discusses the following issues: the system of conferring posthumous titles in Southern Han and the temple titles of dead emperors during this period, the author of the epitaph, the administrative achievements during Liu Yan's reign, his religious orientation, and also his abilities and interests in magical calculation or fortune-telling, and in healing and medical arts, etc. In this epitaph, the parts that laud Liu Yan's cultural achievements and promotion of Confucianism, Taoism, and Buddhism are especially worth noting. They stand in stark contrast to historical records that exaggerate the atrocities by this so-called ”despot.” The second part of this article re-examines the question about the royal Liu family's ancestry by analyzing newly discovered evidence. Based on the analysis, it is clear that Liu Yan's ancestors originated from the Hu 胡, who settled in China during the Tang dynasty (618-907A.D.), and who later moved first to the Huai River area, and then to Fujian and Guangzhou (Panyu) at the end of the Tang dynasty. Through struggle and personal ability, along with the opportunity and chance afforded them at this time in history, they were able to found an independent dynasty in the Lingnan region. They were not of Arabian or Persian descent.