This paper attempts to examine the spread of medical prescription knowledge during the Song dynasty and the role played by the literati officials through a reconstruction of the transmission of ...Painongneibusan, a prescription to treat abscesses. An examination of the origins of Painongneibusan shows that after being confirmed in the Qianjinyaofang, it was passed down through Waitaimiyao, Taipingshenghuifang, Shengjizonglu, and Taipinghuiminhejijufang. In particular, in the records from Taipinghuiminhejijufang, which was revised and enlarged during the Shaoxing period (1131-1162) unlike transmissions that were almost identical to those from previous periods, we can find a clear increase in the knowledge regarding medicinal effects, medicinal ingredients, administration methods, precautions and so on. However, if we examine the same prescription record included in Hongshijiyanfang published by Hong Jun in 1170, we can see that the contents are almost exactly the same as those in Taipinghuiminhejijufang and that Hongshijiyanfang had even more content. Through this study, we can deduce that the prescription recorded in these two books were from the same original text. In addition, we can conclude that the original text is likely to be sourced from the knowledge of folk medicine. According to the records, Hu Quan received this prescription from an “outsider,” and Hu Quan gave this to Hong Kuo, who wrote an introduction and published it as a stone carving in Huizhou. After this, knowledge about this prescription became known far and wide. While Chen Yan criticized the abuse of this prescription, Hong Jun still included it in Hongshijiyanfang, and Hong Mai included it in Yijianzhi, leading to it becoming even more widespread. Due to this spread of the prescription, the transmission of the description that is connected from “Outsider – Ho Quan – Three Hong Brothers” continued to appear in many medical anthologies by literati officials. Whenever this prescription was mentioned, they referred to Three Hong Brothers, and it went as far as to cause the practice to sometimes be called Hongshineibusan.” Chen Ziming continued the criticism of Chen Yan in Waikejingyao; while the prescription made famous by Hong Kuo had the same contents as prescription in Taipinghuiminhejijufang, the fact that criticism was only directed at Hong Kuo is a proof of his influence in the spread of related knowledge. In conclusion, this happened during an active time of accumulation, exchange, and competition in the knowledge of prescription, as can be observed in various sources from the Song Period. There were various communications and exchanges between officials, locals, and literati officials, and tensions could also sometimes be found. We can say that the role of the literati officials was to collect, record, publish, and spread the knowledge of medicine taken from various sources. In addition, in relation to the spread of the knowledge of medicine, the influence of the literati officials exceeded Taipinghuiminhejijufang, which was the official text at that time.
This article, based on analysis and interpretation of the Four Treasures of the Study (wenfang sibao), examines the role played by the Southern Tang in enriching Song literati culture. With the ...success of cultural rejuvenation, the Jianghuai region would become essential to fulfilling the function. Despite that the wenfang sibao originated in a weak southern kingdom, such roots did not affect their eminent image in the slightest. The profound impact of the wenfang sibao upon Song literati culture manifested itself in numerous ways, ranging from enriching connoisseurship and esthetic appreciation to the perpetuation of artistic beauty. Rigorous searches for esthetic artifacts found outside of China by Song literati not only posed challenges to the eminent position of wenfang sibao originating in the Southern Tang, but also necessitated the rethinking of what Huayi zhibian, Sino-barbarian dichotomy, exactly meant in Song China. As a whole, the study of the Nan Tang wenfang sibao substantiates regional legacy as a valid concept for the study of Song literati culture.
La relación entre texto e imagen constituye un tópico literario y un tema importante
en la cultura visual contemporánea. El presente artículo propone indagar las estrategias
representativas para la ...construcción de la identidad del sabio abstinente e inquirir las funciones
expresivas, las semejanzas y las diferencias entre texto e imagen mediante la comparación entre
una pintura (c. 1680-1689) de Shi Tao y un grabado de bronce de Vaenius y Brum (1672).
The relationship between text and image constitutes an important literary topic in
contemporary visual culture. This article proposes to investigate the representative strategies for
the construction of the identity of the abstinent sage and to inquire into the expressive functions,
similarities, and differences between text and image through a comparison between a painting (c.
1680-1689) by Shi Tao and a bronze engraving by Vaenius and Brum (1672).
本文彙整並討論了十三世紀中期的筆記《鶴林玉露》之中的數十篇條目。該書的編撰者是羅大經，他對當時的社會風氣看法頗為悲觀，並且描述了不少暴力事件。通過分析，本文認為《鶴林玉露》的其中一個撰作目的，是要幫南宋讀者作好面對蒙古帝國入侵的心理準備。這本書編織了一幅政治凋敝、英雄輩出，天道有仁、世道不仁的圖景。該作品反映出的複雜性和不確定性使羅大經將「智」定義為適應性，並列舉出諸多時事為例, ...Synthesizing entries from the mid-thirteenth century biji (miscellany 筆記), Helin yulu 鶴林玉露, this article argues that the work, with its bleak view of contemporary times and many tales of violence, can be seen in part as preparing its Southern Song readers for the imminent conflict with the Mongol empire. The text’s vision weaves together political decline and virtuous heroes, as well as a moral heaven and an amoral world. Such complexity and unpredictability leads its compiler, Luo Dajing 羅大經 (c. 1195-after 1252), to define wisdom (zhi 智) as adaptability and supply examples throughout society.
„Postimehest" lugesin, et keegi naisterahvas olevat Kirjameeste Seltsi viimase aastapäeva puhul liikmeks vastu võetud, hädaohust hoolimata, et seltsi siiamaalne rahu seeläbi rikutud oleks. Kui sel ...kombel kõigiti õigustatud ning paljuproovitud naisemantsipatsioonile ka meie eesti naiste seas uksed kõrgeks ja väravad laiaks tehakse, siis palusin kirjalikult Hurt'i, et ta ka minu muide üsna tugevaile ja terveile kopsudele võimaldaks kõige tervislikumat arenemist mainitud kirjandusringis.
This article aims to create a dialogue between a painting (1667) by Shi Tao and a
bronze engraving by Vaenius and Brum (1672), two very different cultural sources. On the one
hand, from the ...perspective of semiotics and sociocultural analysis, we explores the expression
strategies of hermitage life in works of the 17th century; on the other hand, we analyze the
analogies and definitions between text and image
Mediante la comparación entre una pintura (1667) de Shi Tao y un grabado de bronce
de Vaenius y Brum (1672), dos corpus de fuentes culturales muy distintas, el presente artículo
pretende, por un lado, inquirir desde un análisis semiótico y sociocultural las estrategias
expresivas para la representación de la vida eremítica en las obras del siglo XVII; por otro lado,
indagar las analogías y disimilitudes entre texto e imagen
This study analyzes the foundations of unity developed by the Kharkiv multi-ethnic community of writers, and explores post-Khrushchev Kharkiv as a political space and a place of state violence aimed ...at combating Ukrainian nationalism and Zionism, two major targets in the 1960s-70s. Despite their various cultural and social backgrounds, the Kharkiv literati might be identified as a distinct bohemian group possessing shared aesthetic and political values that emerged as the result of de-Stalinization under Khrushchev. Archival documents, diaries, and memoirs suggest that the 1960s-70s was a period of intense covert KGB operations and “active measures” designed to disrupt a community of intellectuals and to fragment friendships, bonds, and support among Ukrainians, Russians, and Jews along ethnic lines. The history of the literati residing in Kharkiv in the 1960s-70s, their formal and informal practices and rituals, and their strategies of coping with state antisemitism, anti-Ukrainianism, terror, and waves of repression demonstrate that the immutability of ethnic barriers, often attributed to Ukrainian-Russian-Jewish encounters and systematically reinforced by the KGB, seems to be a myth and a stereotype. The writers negated them, escaping from and at the same time augmenting the politics of the place. Their spatial and social practices and habits helped them create a cohesive community grounded in shared history, shared interests in literature and dedication to it, and shared threats emanating from city politics and the KGB. They transcended ethnic boundaries constructed by the authorities, striving for unity, free from Soviet definitions.
This article examines the emergence of a new emphasis on contemporary specialized knowledge in sixteenth-century China. During this period, sources of authority such as antiquity and the court came ...to lose their elevated status. As a result, scholars increasingly saw the expertise of a contemporary disciplinary community as a superior standard for validating knowledge. This trend appeared in scholarly collaboration and the citation of contemporaries, as well as new kinds of paratextual materials such as lists of works cited and literature reviews. These findings on new intellectual communities in the sixteenth century call for a reassessment of the better-documented shifts in East Asian intellectual culture from the mid-eighteenth century to the present.
This article seeks to reconstruct the implicit epistemic assumptions that shaped descriptions of visuality and vision in three mid-eleventh-century collections of painters’ biographies—Liu Daochun’s ...劉道醇 (fl. 1050-1060) Shengchao minghua ping 聖朝名畫評 (c. 1057) and Wudai minghua buyi 五代名畫補遺 (1059), and Guo Ruoxu’s 郭若虛 (c. 1041-c. 1098) Tuhua jianwen zhi 圖畫見聞志 (c. 1074). Through a close reading of these texts, which record how these two Northern Song literati viewed and recalled paintings both lost and extant, this article will explain how they imagined the processes of visual perception and memory to function. Liu and Guo’s written descriptions of the experiences of observers viewing paintings, and of painters viewing and painting pictorial subject matter, provide evidence of two distinctive understandings of visuality that involved both optical visualization in the present and mentalized visions in memory. For Liu and Guo, writing about viewing paintings re-activated the experience of seeing for themselves, whic
This article addresses the question of what can be gleaned from the book of Jonah regarding the self-perception of its author(ship) and intended audience through a social-scientific analysis. What ...does the analysis of Jonah's representation reflect of the self-perception of the Yehudite literati during or after the period in which the book was written? Firstly, an overview is given of what is known about the authorship of the book of Jonah and how the author(s) is related to the main character. This is followed by an overview of the values of honour and shame, and an application of how Jonah is represented in this regard. This analysis is then related to the self-perception of the author(ship) and audience for whom the book was written, due to their association with the main character.
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