From Five Regulators to Five Virtues: Some Remarks on the Narrative Structure and Correlative Thinking in the Tsinghua *Wuji 五紀 Manuscript

Four sources of the texts of Shangshu are referred to in this article: fragmented texts found on Chu Bamboo Slips of Warring States kept in Shanghai Museum, fragmented texts found on Bamboo Slips of Warring States kept in Tsinghua University, the transcript edition of Shangshu of the Tang Dynasty in ancient script kept in Japan, and the Gengwu edition of Shangshu kept in Korea. These editions represent, respectively, different tralatitious periods of Shangshu. The Tang transcript edition kept in Japan was written in ancient script; the Gengwu edition in Korea contains both ancient and modern scripts; the Bamboo Slips kept in Tsinghua University are regarded as a transcription of the Warring States period. Of the Yueming chapter (part one), many texts in the Bamboo Slips that are kept in Tsinghua University are not compatible with those in the tralatitious editions, or are in contradiction with historical records. Even on a single slip, the texts are often in disorder and unreadable. However, this does not mean that the readable and fluent texts in ancient transcript and print editions testify to the authenticity of the materials. From the level of document dissemination, if the bamboo slip texts are authentic, then we can conclude that there were errors, missing characters, and transcribing errors in the three parts of Yueming in the period as early as the later Warring States period. A comparative study of different editions shows the disagreement in paragraphing and characters in the Tang transcript edition kept in Japan and the Gengwu edition kept in Korea which reflects the version of Shangshu after the merging of the modern and ancient script editions.

Yue gong qi shi 越公其事 is a recently published manuscript from the Tsinghua University collection. The manuscript provides a new version of the well-known story of King Goujian of Yue 越王句踐 (r. 496–464 b.c.e.), who turned defeat into victory and overcame Yue's formidable rival, the state of Wu 吳. My exploration of this text focuses on its two most notable aspects. First, the story about the policy of self-strengthening allegedly adopted by Goujian offers new insights into the evolution of political thought in the Warring States period. Second, the text allows deeper insight into the genre of didactic historical narratives that became prominent at a certain point of time between the Springs-and-Autumns (Chunqiu 春秋, 770–453 b.c.e.) and the Warring States (Zhanguo 戰國, 453–221 b.c.e.) periods.

Even though it's still controversial whether I Zhuan belongs to either the Confucian or the Taoist canon, it's is an consensus of the academic world that the philosophy in I Zhuan is informed by the doctrines of both Lao-Zhuang and Huang-Lao. And contemporary scholars, including Chien Mu, Li Ching-ch'ih, Tai Chun-Jen, Chu Po-k'un, Chen Gu-Ying, Huang Pei-Jung, Yen Lin-Feng, etc., confirmed this fact through their cross-analyses. As most scholars inferred, A Silk Book of Huang Lao was written in the early or middle phase of the Warring States Period. In this paper, it's presumed that ”Xi Ci Zhuan” was written by the end of the Warring States Period and certainly influenced by the doctrine of Huang-Lao, which was popular during that period of time. The issues central to the doctrine of Huang-Lao are the way of heaven, self-cultivation, the nourishment of life or the way of governance, especially the ”governance by legalism” from A Silk Book of Huang Lao, which was preferred in the State of Chu and achieved the two-way close connection between the way of heaven and the way of governance. Focusing on the philosophical relation between the less discussed ”Xi Ci Zhuan” and A Silk Book of Huang Lao, the writer is making a comparative examination of the ways of heaven and the ways of governance from these two texts. It is found that these two texts, though different in their expressions, share the same issues of the time and carry identical historical missions, while paying great attention to people's suffering as well as the reform and development of the society, politics and economy. The ways of governance in both of the texts are founded on the supreme principle, the way of heaven, to illuminate the affairs of people. It's agreed in both of the texts that ”Da Zhong Zhi Zheng” (the contrast and harmony of the interaction between yin and yang) is the permanent, extendable and constant rule or principle of the way of heaven or the way of people. While containing some techniques from A Silk Book of Huang Lao to fulfill the way of governance, ”Xi Ci Zhuan” is not as integrated and easy to manipulate as A Silk Book of Huang Lao. In other words, ”Xi Ci Zhuan” not so strong in the consciousness about the rule of governance as in the consciousness about the rule of morality.

The *Rui Liangfu bi, a previously unattested Warring States manuscript held by Tsinghua University, purports to record two admonitory songs that Rui Liangfu (fl. ninth century bce) presented to King Li (r. 853/57–841 bce) and his derelict ministers at court. The genre identity of the manuscript text is contested, owing in part to two similar texts, a shi-poem preserved in the Odes and a shu-document in the Yi Zhou shu, also traditionally interpreted as Rui Liangfu’s speech at the same event. Although none of the three texts share anything literatim with one another, they all rhyme and cleave closely to a well-known legend. Proceeding from complete translation of the manuscript text, I show that it diverges significantly from the canonical categories thus far used to classify it, with regard to both prosody and theme. Moreover, a structural analysis reveals that the manuscript’s paratextual encapsulation demonstrates an early precedent for the explicit, historical contextualization of songs that became pervasive in the Mao Odes. On the basis of structure, the manuscript can also be classed with a set of verse collections known only in manuscript form, save for one “forgery” preserved in the ancient-script Documents.

The history of the systematic use of Chinese medicine in the cosmetic industry in China can be traced back to more than two thousand years ago. One of the earliest Chinese medical classics, ‘Wu Shi Er Yao Fang’ (Fifty-Two Prescriptions), written during the Warring States Period contains a few remedies for cosmetic purposes. Applying Chinese medicine to the cosmetics industry has become a popular trend again in recent years. The classification of Chinese medicinal cosmetics by function and ingredients is analyzed and the authenticity of applying Chinese medicine theories in producing cosmetics with examples is examined in this chapter. The chapter also reviews the history of the use of Chinese medicine for cosmetic purposes in ancient times and the development of applying Chinese medicine to the cosmetics industry in contemporary China. The current situation of the Chinese medicinal cosmetic market is discussed. The challenges of applying Chinese medicine to cosmetics are addressed from the angle of theory, method, and technology and relevant suggestions are given.

Xunzi was one of the most important thinkers of the Warring States period, and is often mentioned together with Mengzi as a great Confucian scholar. Throughout history however, Xunzi has often been criticized sharply, and negative views of Xunzi have largely prevailed. In recent years, criticism of Xunzi has increased, and some have even stated that Xunzi's thought opposed all principles of Confucian morality. This article attempts to analyze Xunzi's Confucian consciousness by rereading his views on various issues of his time. The topic will be approached from three aspects: First, Xunzi's political views are analyzed, in particular his views on ”rule by virtue” (德治主義) which were different from the legalist view of ”absolute obedience to power” (絕對尊君). Secondly, Xunzi's view of sage kings and historical consciousness (聖王與歷史意識) will be analyzed in order to understand the Confucian belief in using historical consciousness as an efficient instrument for criticizing government, and similarities to pre-Qin Confucian thinkers will be pointed out. Thirdly, Xunzi's belief in using a sense of honorand shame in making value judgments (榮辱與價值判斷) will be analyzed to discuss the priority which Xunzi placed on morality and ethics. Xunzi and pre-Qin Confucians shared in common the insistence on using ethics and morality as the principle standard for making judgments and criticizing government.

The main point of this essay is not only to compare the different patterns of exhortation from pre-Ch'in to Wei-Chin times, but also to trace the origin of the pre-medieval expostulation literature back to ”Encountering Sorrow.” Arising from the Warring States Period, the expostulation of Ch'u Yuan, expressing the sorrow of banishment and the inability to realize one's goals, is the first creation of a genre which fostered the appearance of a Lyric Tradition for intellectuals, providing a pattern for writing resistance. This pattern therefore served as a means of persuasion of emperors, a means of admonishing people, and moreover was a reflection of the intellectuals' aspiration and grief, their fondest hopes and their bitter disappointment. From Han to Wei-Chin, writers imitating the Sorrow Pattern (sao-t'i) constructed a series of discourses on Ch'u Yuan, simultaneously establishing aspects of the intellectuals' independent situation. It did not matter, when they contrasted Tao and Power (shih) to indicate that morals were valued more than political power, whether they drew on Confucianism or on Chuang-tzu's Taoism; this writing brought both viewpoints together. The discourse exhibits a systematically dualistic orientation, for example by using monologue and dialogue, featuring both lament and eager utterance, bringing in paradigms from attested history and imaginary myth. With all these special pleadings and debates, all these over-written revisions, we can manifest the images of intellectuals in this article through their polycentric and abundant formations. The rewriting of Ch'u Yuan in the Wei-Chin rhapsodies consequently can be referred to as the rehashing of the intellectuals. These discourses contained detailed analyses about what kind of virtue could defend against the secular darkness, what kind of loyalty could fulfill the self's morality, and what kind of liege could endure the loneliness of banishment that seems never ending.In conclusion, we may say that Ch'u Yuan was the first scholar that was conscious to create the expostulating pattern, and the subsequent rhapsodies in the Simulated Sorrow Pattern (ni-sao-t'i) construct the typical expostulation literature, as well as the history of independent intellectuals.

Tao, Yuan-Ming, considered to be the ancestor of hermit poets at all times, had been portrayed mostly as being ordinary and solemn by other poets. However, starting from Zhu Xi of Song dynasty, poets have successively noticed somewhat of lofty sentiments and high aspirations to make contributions and feelings of worried and indignant to benefit mankind as Quso in Tao's poems. Praise of Jing, Ke is a representative of this kind of works.The event that Jing, Ke tried to assassinate the king of Qin was recorded in both the ”Strategies of Yan” chapter of Stratagems of the Warring States and the ”Assassin Biography” chapter of Records of the Grand Historian with similar circumstances. Nevertheless, Tao, Yuan-Ming, praising Jing Ke in literary creations repeatedly, did not intend to restate history. By means of adjusting visual angle, Tao, Yuan-Ming enriched gradations of the event and conveyed the eulogy of Jing Ke's personality and spirit in respect of realizing life value. In the aspect of structure of narration, more than half of the poem depicts the ambiance of farewell and going to Qin. In addition, three groups of integrated imageries, ”crossing Yishui River” and ”wandering over seclusion”, ”going to Qin heroically” and ”resigning from office and return home resolutely,” and ”swordsmanship performs exploits” and ”using unusual strategies in troubled times” brew and show the heroically tragic and passionate image that the protagonist is bold to sacrifice and defies threats and violence.

The transition to renewable energy sources is critical for sustainable development, yet integrating these sources into existing power systems poses significant challenges. Energy Storage Systems (ESS) are essential in enhancing the reliability and efficiency of renewable energy systems. Despite growing research, a comprehensive scientometric analysis mapping development and trends in this field is lacking. This study addresses this gap by conducting a detailed scientometric analysis of power systems and new energy research from 2014 to 2023. The novelty of this study lies in its systematic use of advanced bibliometric tools to provide a thorough analysis of the research landscape. Utilizing 425 research articles from the Web of Science database, the study employs CiteSpace to visualize academic networks, identify research hotspots, and outline current trends. Specific methodologies include burst detection to identify significant shifts in research focus, centrality measurement to determine the influence of key studies, and heterogeneous network analysis to map the interconnectedness of various research themes. The analysis reveals extensive international collaborations, with China leading in publication volume (344 articles) and centrality (0.69), followed by the United States (29 articles, centrality 0.53). Significant contributions come from institutions like North China Electric Power University, China Electric Power Research Institute, and Tsinghua University. The findings underscore the importance of international cooperation and the need for broader geographical representation in this research field. This study provides valuable insights into the evolution and current state of power systems and renewable energy research, offering essential guidance for future research and development. The results highlight the critical role of ESS in the transition to renewable energy and suggest directions for future investigations, particularly focusing on enhancing ESS efficiency and reliability and expanding international research collaborations.

One theme in the political thinking of the Warring States era was whether political action and human action generally were and should be governed by considerations of abstract morality or by expediency. This study explores how this dialectic played itself out in the Confucian, Mohist, Taoist, and Legalist traditions. The study examines the original texts, as they have come down to us, of the major Warring States traditions, critically comparing them and the ideas they articulate against each other, against later Chinese thinking, and against certain trends of contemporary political thinking. The Confucian tradition, reacting against what was perceived as the social and political deterioration of contemporary society, attempted to restore order on the basis of a universal set of objectively valid moral principles that included the satisfaction of human needs and interests, but was in itself independent of particular interests or desires. The circumstances of the times, however, undermined the credibility of such universal moral claims, and rival interpretations, when they did attempt to ground morality, fell back upon loosely utilitarian principles. But this morality void of objective grounding also failed to provide a convincing principle of order. With the Legalist school order came to be based on moral principles, but on individual will and the ability to impose that will on others.

What does it mean to tell a “good story”? What strategies does the storyteller use to set the scene, move the action forward, and make sure the story has a point? For a second language speaker, how do these narrative strategies develop? This essay explores these questions by analyzing the narrative, descriptive, and evaluative structures of two stories about the same event told by the same speaker. The stories are drawn from oral proficiency interviews (OPIs) with the speaker, the first time when she was at the Intermediate High level and the second, when she was at the Advanced level. The discourse analysis revealed that the second story surpasses the first in length, amount of narrative detail, systematic use of descriptive elements, and number and variety of evaluative devices. Rather than departing from the narrative structure of the first story, the second one builds upon the earlier version, using syntactic and lexical means to vary the pace of the action and draw the listener into the story.

Japan’s Genpei War (1180-1185) has inspired generations of storytellers, artists and playwrights, whose work has brought alive stories featuring the warrior families of Minamoto and Taira. Many of the best-known tales about Genpei War warriors exist because of a collection of War Tale (gunki monogatari) texts known as the Heike Monogatari, which detail the highs and lows of the war, with embellishment and artistic licence. While much scholarly attention has focused on one fourteenth century performance version of this text, other variants have not been so closely studied. One such is Genpei Jōsuiki, the longest variant text of the Heike Monogatari family. Unlike the performance texts, Genpei Jōsuiki is not celebrated for its artistic properties. Instead it comprises what Matsuo Ashie terms a “pseudo-history,” using many sources to reinvent these individuals for later period audiences. This thesis explores how Genpei Jōsuiki presents both stories and its characters. Using close textual analysis and inter-textual comparisons, I explore how Genpei Jōsuiki frames praiseworthy and aberrant behaviour, and how these depictions influence the reputations of the key participants. Genpei Jōsuiki emphasises the role of horses, even blaming one for starting the war. I argue that horses are not just battle equipment in War Tale texts but used in scene construction to foreshadow and influence the fates of individual characters. By identifying key themes from scenes where characters and horses interact in my first chapter, I establish three main case studies for my subsequent chapters. I argue that ideas of centrality and peripherality are also related to legitimacy and hierarchy in these scenes, and that the text’s assessment of what makes aberrant behaviour depends more on the character’s standing than their actions. Through textual analysis, I posit that Genpei Jōsuiki’s morality suggests it is sixteenth century text, reflecting ideas of the late Warring States period.

This paper reviewed the samurai's thought, the essential part in Tsuda's study of Japan's esprit. The author tried to comprehend one aspect of Tsuda's study of the future of Japan's esprit by analyzing the relationship between the samurai's thought and Japan's esprit. Tsuda criticized Nitobe Inazo's and Inoue Tetsuziro's widely accepted arguments about the samurai's thought that held that Bushido was the samurai's moral code that also became the moral standard for Japan's masses. Bushido incorporated Buddhism, Shintoism and Confucianism. Loyalty and patriotism also played an important role in Bushido. In contrast to the thoughts on Bushido advanced by these two men, Tsuda held that the samurai's thought originated from his way of life. This thought began in the Gen-Pei Period, developed in the Warring State Period, and faded in the Edo Period. The samurai's thought consisted of two parts. First, it was related to the relationship between the master and the vassal. Tsuda insisted that this relation was not the loyalty of the vassal to the master, but rather a kind of exchange of service and reward between them. Second, courage, honor, independence, and sympathy were not generated through religious practices but through participation in battles. As a fighter, the samurai behaved against the human's desire for survival. Moreover, it was difficult to establish a stable society based on the relationship between the master and the vassal. Therefore, the samurai's thought could not guide Japan's esprit.

Analysis of narrative structure as an intermediary in understanding stories as well as conveying messages and meanings through moral values, religious teachings and educative culture. The problem being studied is whether the script writer is able to reflect the elements of nature in the film series Avatar The Legend of Aang: The Last Airbender in the characters. Natural elements which include water, earth, fire, air in the Avatar series The Legend of Aang: The Last Airbender, are the basis for the formation of the character's characters, these elements have a close relationship with natural elements that exist in Javanese human life and the embodiment of energy in human life. Java. The purpose of this study is to make it easy for readers to understand the symbolic character and understand the narrative structure, by using qualitative methods and as a theoretical basis that is considered appropriate to discuss it, understanding the narrative and natural elements reflected in the character of the characters is used a narrative structure approach, this approach its orientation is to study the systematic stages of script writing to get the essence of a story. In the narrative structure there are substances that relate to each other to form a series of stories including: 1. The structure of the first three acts contains set-up or introduction, the second act contains turning points and the third act describes the resolution or resolution. The interesting thing about this series is the discovery of story problems and conflicts that usually occur in the adult category but are translated into teenage figures and then packaged in a narrative structure that is easy for the audience to understand.

ABSTRACTFocusing on two groups of manuscripts from Tsinghua collection, in this article, the author reconstructs two Warring States manuscripts to illustrate the diversity of the manuscript format of early China. The reconstruction is based on a series of observations on the materiality and textuality of the manuscripts. The first group consists of three manuscripts concerning the stories of two historical figures: Yi Yin and Shang Tang of the Shang dynasty. Based on the basis of verso line, bamboo nodes, and the narrative chronology, the author determines these three manuscripts originally formed one continuous scroll. The second example is the Mathematical Chart, also from the Tsinghua University collections. Based a series of observations of the physical features such as the verso imprints, the traces of decayed silk, and signs of damage to the bamboo slips, it is suggested that the Mathematical Chart manuscript was not in the familiar “scroll” format, but rather a “folded” format. This reconstruction provides the first concrete evidence of a “folded” book format since the archaeological discoveries of early Chinese manuscripts in the early 20th century.