Chinese Feudal Society Research Articles

A Study on the Adaptation of Legend of the White Snake in Chinese Feudal Society

A Study on the Adaptation of Legend of the White Snake in Chinese Feudal Society

Analyzing the Characters in the Dream of the Red Mansion and Jane Eyre from the Perspective of Feminism

Feminism not only has many manifestations in theory but also in practical life. This paper explores feminism from the perspective of literary works from both East and West. In the East, although feminism was influenced very late, it began to sprout as early as the feudal society. The feminism of this period was closed, not bold, and oppressive. Cao Xueqin's "Dream of the Red Chamber" can become an encyclopedia of Chinese feudal society. Feminism is manifested in all aspects here. When China was in a backward feudal period, Western societies such as Britain and France had already begun a vigorous bourgeois revolution. Women are already openly and boldly fighting for democracy, freedom, and liberation. British writer Charlotte Bronte, influenced by the idea of compromise and combining her own personal experience, wrote the masterpiece Jane Eyre. This paper analyzed the characters in Dream of the Red Mansion and Jane Eyre from the perspective of feminism.

Analysis of the Fate of Literati in Qing Dynasty Who did not Meet the Imperial Examination: Life Dilemma and Spiritual Pursuit

The Qing Dynasty was the last period of Chinese feudal society, during which the imperial examination system played an important role. The purpose of this paper is to discuss the fate of literati who failed to pass the imperial examination in Qing Dynasty, focusing on the analysis of their life difficulties and the spiritual realm they pursued. Firstly, it introduces the historical background and structure of the imperial examination system in Qing Dynasty, and its influence on social mobility and literati status. It then discusses the economic challenges, career opportunities limitations and psychological difficulties faced by literati who failed to pass the exam. At the same time, it analyzes how these literati seek spiritual satisfaction and contribution by cultivating personal interest, engaging in literary and artistic creation, and participating in knowledge exchange and cultural activities. Through case studies of well-known literati who failed the exam, their life paths, dilemmas, and achievements are explored, as well as their philosophical and spiritual legacies. Finally, compare with the literati who passed the examination, reflect on the diversity of literati life in Qing Dynasty. The purpose of this study is to provide a new perspective for understanding the fate of literati in Qing Dynasty, and to provide inspiration and suggestions for future research.

The Issue of Gender Equality in Modern Chinese Society: Taking the Legend of Chen Qianqian as an Example

In ancient Chinese feudal society, the status of women was very low, and women's behavior, language expression, and thought were all imprisoned. For example, the "three-inch golden lotus" is not only to meet the sexual psychology of male perversion but also to destroy the female body, so that women can not travel, thus imprison-women; "Three and four virtues", "good women do not marry two husbands", "women without talent is a virtue" are shackles on female thought. With the progress and development of society, the status of Chinese women has significantly improved, especially women's self-awareness has been greatly improved. At present, the more popular female literary works and dramas of female protagonists are the reflection of female independence and feminist thought. This article begins with the popular TV series “The Rumor of Chen Qianqian”, analyzes the story of the heroine who passes through the past and grows up in the city of Huayuan where women are respected and men are inferior and analyze the growth demands of women in modern society. At the same time as the current social progress, there is still a lot of discrimination and prejudice against women, such as the stereotype that housework is a task exclusively for women, and once women have children, they lose all their desires and needs. In particular, the article calls on society to strengthen publicity to avoid prejudice against women. At the same time, women should pay attention to their personal needs and grow into better themselves; Women are neither dependent on nor hostile to men, and they divide labor reasonably, give play to their respective strengths, and live in harmony.

루쉰의 「광인일기」와 하진의 『광인』에 나타난 민족적 알레고리와 상호텍스트성

The purpose of this paper is to compare and contrast the national allegory and intertextuality in “Diary of a Madman” by Lu Xun and The Crazed by Ha Jin. The paper is based on Fredric Jameson’s theory that, unlike first world literature, third world literature frequently takes the form of a national allegory. Jameson uses the Chinese novelist Lu Xun as an illustration of national allegory to support his theory. The first person narrator of “Diary of a Madman” by Lu Xun uses cannibalism as a metaphor to disclose the oppressive and corrupt nature of Chinese feudal society and Confucian culture. Ha Jin’s The Crazed is comparable to Lu Xun’s work in that both authors use deranged protagonists to disclose profound insights about the plight of intellectuals as ethnic-national spokespersons. The insanity of main characters in the works of Lu Xun and Ha Jin enables them to disclose the truth about their respective societies. In addition, Ha Jin’s The Crazed is set in the post-Mao era and depicts the communist state’s exploitation, corruption, and cruelty. This work evokes Lu Xun’s celebrated national allegory, “A Diary of a Madman.” Similar to Lu Xun, Ha Jin uses a primary character, Professor Yang, who suffers a stroke and subsequently becomes delusional and insane, as a national allegory to illustrate China’s failure of historical retrospection. Ha Jin uses his narrator, Jian, who goes insane at the end of the novel, as well as Professor Yang, to criticize modern China as being comparable to Lu Xun’s time. In order to disclose a national allegory, Ha Jin uses the same imagery as “iron house” or “cannibalism,” which were used by Lu Xun to depict China to describe China.

Popularization of Spice Culture and its influence in Tang Dynasty

In Ancient China, the usage of spices has a long history. Following the establishment of the Silk Road during the Han Dynasty, spices were eventually introduced into Chinese culture through commercial exchanges. Before the Tang dynasty, the narrow access to spices and their small application scope confined them to the aristocratic class. As time went by, due to the national power of the Tang Dynasty, the empire conquered parts of the Western Regions and was recognized by the surrounding countries. Therefore, the Silk Road flourished, starting the process of the popularization of Spice Culture. Although most of the use was still limited to the nobility, and its definition is still a luxury, it is undeniable that in the Tang Dynasty, the development of Spice Culture promoted the improvement of trade institutions and laws, as well as the economic and cultural exchanges between China and foreign countries. At the same time, the Spice Culture also promoted the popularization, spreading, and localization of religions. The related technologies, in-depth research on medical treatment, cosmetics, and herbal medicine were also developed because of the popularization of spice. Social and mass attitudes towards spices and their application also changed. The influence and significance of spices could be seen in ancient Chinese feudal society.

Discourse Analysis of Chinese Hoof-shaped Gold Ingots

Chinese hoof-shaped gold ingots are cultural relics excavated from Haihunhou tomb of the Western Han Dynasty in recent years. From the perspective of social cognitive linguistics, this article aims at exploring the discourse essence and discursive construction of hoof-shaped gold ingots. Firstly on the level of discursive types, it is proposed that the ingots fall into the category of multi-modal discourses, and to be more specific, the cognitive category of materialized discourses. Then based on the social cognitive model of strong differentiation advanced by Wang (2019), it is found that the ingots are essentially a kind of materialized power discourses developed on the social cognitive model called strong differentiation model of power. Furthermore, it is discovered that the cognitive premise of the social cognitive model is that bestowals are power, which serves as an immediate motivation for the emergence of the ingots in Chinese history. The findings suggest that the cognitive motivation for discursive construction of hoof-shaped gold ingots is the rationalization of power stratification and the natural legitimation of imperial authority in Chinese feudal society.

ШКОЛИТЕ ЗА КЛАСИЧЕСКО ОБУЧЕНИЕ 书院 ШУЮЕН КАТО ЧАСТ ОТ КУЛТУРНИЯ ЖИВОТ И ОБРАЗОВАНИЕТО НА КИТАЙ

For thousands of years academies for classical education 书院 were an important part not only of the educational but also of the cultural life of Chinese feudal society. Unlike all previous similar institutions, the academies managed to expand their activities beyond the borders of the imperial court. Thanks to private funding, 书院 has expanded its activity filling important gaps in Chinese society. Relying both on state and private funding, these educational, research and library centers manage for a long period of time to develop beyond the control of the state, pursuing scientific freedom and innovation. The overall history of the development of academies is marked by periods of stagnation, prosperity and even prohibition of their activity. The uniqueness of this institution made it popular not only in China but also in other Asian countries.

Research on the Economic History of Dali in the Late Ming Dynasty under the Background of Social Transformation

The Ming dynasty was one of the most prosperous dynasties in ancient China and one of the most distinctive and important periods in the history of Chinese feudal society. The late Ming dynasty was an important turning point in social and economic development. In the context of social transformation, the development of commercial agriculture caused structural changes in the agricultural economy and rural society; the prosperity of regional commercial trade, the growth of merchant power and the formation of inter-regional market networks created a new stage in the development of regional commerce. This paper examines the economic development of the Dali region in the late Ming dynasty from a regional perspective against the backdrop of social transformations, taking into account the economic development of the region in the late Ming dynasty in terms of factor inputs and outputs of economic activities, foreign trade and commercial development, and finance and finance. The findings of this paper can provide a reference for deepening the study of regional economic history and promoting regional economic development.

唐代中央灾害处置机制

唐朝不仅是中国封建社会繁荣鼎盛时期，也是各种自然灾害频发的时期。盛唐中央在灾害处置方面形成了比较完整的体系，建立了一整套防灾、报灾、检灾、赈灾机制，并将其纳入法治轨道，彰显出大国治理的历史风采。 Tang Dynasty is not only the prosperous period of Chinese feudal society, but also the period of frequent natural disasters. The central government formed a relatively complete system in disaster treatments, and established a series of disaster relief mechanism for disaster prevention, disaster reporting, disaster checking and disaster relief, and then brought the disaster relief mechanism in-to the orbit of the rule of law, which manifested the historical style of state governance of the Tang Dynasty.

Cosmetological thinking and methods in TCM in the Sui-Tang Dynasty

In the heyday of Chinese feudal society, women's status in the society of the Sui-Tang period was improved in the Tang Dynasty.The demand for female to stay young and anti-aging had attracted lots of attention in the society, thus providing a favorable social environment for the formation and development of Chinese herbal cosmetology. The important representative medical works on traditional Chinese medicine (TCM) were published in the Sui and Tang Dynasties, such as Bei ji qian jin yao fang (Essential Recipes for Emergent Use Worth A Thousand Gold), Qian jin yi fang (Supplement to Recipes Worth A Thousand Gold), Wai tai mi yao (Arcane Essentials from the Imperial Library) etc., all carry chapter(s) on Chinese herbal cosmetology. In the Tang Dynasty, beauty techniques became perfect, with rich exquisite make-up style. Make-up had become an integral part of daily life. Cosmetic surgery has reached a fairly high level, with a number of cosmetic surgeries appeared, such as the making of artificial dimples, artificial eyes, and dental cosmetic.

A Framework for Research and Practice: Relationship among Perception of Organizational Politics, Perceived Organization Support, Organizational Commitment and Work Engagements

Since the Reform and Opening-up in China, the rapid development of China’s economy has lasted for nearly forty years. As the basic units of economic activity, Chinese enterprises also continue to grow. Especially in recent years, the enterprises have become increasingly scientific and standardized. However, the “Officer Standard”, residual product of thousands of years of Chinese feudal society and the centralization consciousness in culture, leads to organizational polities existing in various organizations. Moreover, the inevitable contradiction between the scarcity of resources and the multiplicity of interests aggravates intrigue and calculation. As a subjective understanding and evaluation of the degree of Self-Interest behaviors of other people in the organization, perception of organizational politics has been proved to have an important impact on the attitude and behavior of employees. As a heated research topic of active organization behavior, work engagement may be affected by the perception of organizational politics of the staff, and has a profound influence on the organization's vitality and development. Based on the Chinese cultural background, this research theoretically studies the relationship among the perception of organizational politics, perceived organization support, organizational commitment and work engagement. We adopt the method of literature research and go over the related research results systematically. At the same time, we put forward the theoretical model of this study by employing Conservation of Resources theory and Social Exchange theory. Our research result has indicated that the perception of organizational politics is negatively related to work engagement, in which organizational commitment plays a mediating role and perceived organization support plays a regulating role.

Political Intervention and Class Control in the Medium Term of Chinese Feudal Society: Analysis of Political and Social Ideas of Reforms of Wang

Starting from the political ideas of the reforms of Wang An-shi, the political and social ideas of the medium term of Chinese feudal society are studied in the article. The political ideas of the reforms of Wang An-shi contained the political meanings such as the humanism and the pragmatism, which paid attention to the public feelings and opinions, and alleged putting them into social practice. The reforms of Wang An-shi presented the ideas of political intervention surrounding the economic control in the medium term of Chinese feudal society and establishing economic entities to strengthening the national management. In addition, the strategy of political intervention in the reforms of Wang An-shi largely influenced the macro social stratification in the medium term of Chinese feudal society, and it emphasized to restrain the declining tendency of the high class expanding, the middle class shrinking and the low class collapsing, and kept the stable social structure by recovering the basically harmonious proportion of these three hierarchies.

Lamaism in Gansu

Lamaism was introduced into Gansu's Tibetan region in the middle period of Chinese feudal society, when the region was marked by tribal alliance and ruled by the slave-owning nobility. It was the product of backward social productive forces. During its long history of development, it formed into a complete body of systems integrating religion with politics, economic development, culture, and education in the interests of the ruling classes (hereinafter designated as "religious system"). This system included the systems of integration of politics and religion, reincarnation of the Living Buddha, unified ownership of lamaseries, support of lamaseries, internal organization of lamaseries, education in lamaseries, grade system for monks, and religious rites and customs. Lamaism became the ruling religion and permeated every aspect of social life in the Tibetan region as well as the Mongolian and Yugur [in Chinese, "Yugu"; not to be confused with Uygur] minority regions, where social development was similar. After this body of systems spread, it developed into a relatively independent socioideological mode of thought and acquired relative stability and continuity.

Ming-Qing Studies in Japan: 1986

In his notes from the Ming History Conference held in Tangkouzhen, Huangshan city, Anhui in October 1985, Mori Masao (Mindai shi kenkyū; 14) describes how lively discussion was sparked by Li Wenzhi's analysis of the extended duration of Chinese feudal society. The question was raised concerning the responsibility of Ming historical studies to eludicate this issue, especially because feudalism as a remnant of the past remains present in socialist China even as that nation presses ahead with the Four Modernizations. The conventional theory in the People's Republic holds that, through the abolition of feudal landholding during the land reform campaigns and the establishment of peasant landownership, the traditional structure of rural control was completely transformed. However, this theory is a purely political principle. The task of actually understanding the nature of the rural power structure on the basis of regional and historical variations has yet to be carried out thoroughly.

The Women's Movement In China Before and After The 1911 Revolution

In the eighteenth century the young sprouts of capitalism that had been temporarily suppressed in Chinese feudal society gradually began to put forth a few new shoots. After more than two thousand years of repeated patching and reinforcement, the fabric of feudal ethics was clearly splitting at the seams and beginning to reveal the threads of a fresh, new sky. The long revered feudal dogmatism was being questioned, ridiculed, criticized. Under the heavy weight of feudal oppression, the question of women's liberation attracted the attention of ever greater numbers of people. From the eighteenth century through the eve of the Opium Wars there were many important names, including author Ts'ao Hsueh-ch'in (1715-1763?), who created many symbols of rebellion against feudal dogmatism, such as Lin Tai-yu, Ch'ing-wen, and Third Sister Yu from the is to be binding until death, then it should be so for both men and women alike. Thus, to permit a widower to remarry and demand that a widow not remarry was prejudiced....

The Chinese Communists' Evaluation of Confucius and the Political Aims of Their All-Out Campaign to "Criticize Confucius" (II)

Although Mao Tse-tung opposes "honoring Confucius and reading the classics" and "promoting the old rites [li] and teaching the old thought," he admits that "during the long period of Chinese feudal society, a brilliant ancient culture was created" and that the valuable cultural legacy "stretching from Confucius to Sun Yat-sen" must be accepted with a critical spirit. In private conversation, Mao's appraisal of Confucius has never been one of complete dismissal. The fact that a skillful opportunist like Kuo Mo-jo dares to maintain a point of view that supports Confucius over Mo Tzu and that Yang Jung-kuo, Kuan Feng, Lin Chin-shih, and Ch'e Tai's radical anti-Confucianism has not gone to the point of a total repudiation obviously has some connection with Mao's own attitude.

Science and Society in Ancient China

IN his Conway Memorial Lecture, "Science and Society in Ancient China", delivered on May 12, 1947, Dr. Joseph Needham attempts to sketch a pattern of the organisation of Chinese feudal society and its relation to Western European society (London : Watts and Co., Ltd. 2s. net). While the Taoist hermits who withdrew from human society to contemplate Nature had no scientific method, they tried to understand Nature in an intuitive and observational way, and the earliest chemistry and astronomy in Asia had Taoist connexions. In ancient China, although Taoist empirical mysticism favoured the development of science, Confucian ethical rationalism was antagonistic, and it could not be claimed that all through history rationalism had been the chief progressive force in society. While inventions and technological discoveries such as gunpowder, paper, printing, the magnetic compass and efficient animal harness, which changed the course of civilization, were made in China, modern science and technology did not develop them. Dr. Needham points out that the status of military technology may deeply affect the crystallization of social philosophy, and that a moral question such as slavery may be closely connected with technical factors. Philosophical and ethical thought, he believes, can never be dissociated from their material basis, and he thinks that Chinese civilization was basically inhibited from giving rise to modern science and technology, because the society which grew up in China after the feudal period was unsuitable for these developments. Dr. Needham concludes by commending a closer study of the great classics of Chinese philosophy and of the parallel course of technology in China.