bluuebunny/crossref_metadata_2025_split huggingface dataset:
Sammlung wogulischer Volksdichtung für die Mansen
Authors: Csepregi Márta 
Published: October 2019

Юван Шесталов (Hrsg.): Именитые богатыри Обского края. [Namhafte Helden der Ob-Region] Chanty-Mansijsk: IIC JuGU, 2010. 150 S.
Е. И. Ромбандеева (Hrsg.): Героический эпос манси (вогулов): Песни святых покровителей. [Heldensage der Mansen (Wogulen): Gesänge heiliger Schutzgeister] Chanty-Mansijsk: Print-Klass, 2010. 648 S.
Kylstra, A. D. – Hahmo, Sirkka-Liisa – Hofstra, Tette – Nikkilä, Osmo: Lexikon der älteren germanischen Lehnwörter in den ostseefinnischen Sprachen. Bd. I–III.
Authors: Häkkinen Kaisa 
Published: October 2019

Lexikon der älteren germanischen Lehnwörter in den ostseefinnischen Sprachen. Bd. I–III. Begründet von A.D. Kylstra, fort- geführt von Sirkka-Liisa Hahmo, Tette Hofstra, Osmo Nikkilä. Amsterdam – Atlanta – New York, NY: Rodopi 1991, 1996, 2012. 145+313+434 S.
Le rachat de l'honneur perdu : Le suicide des femmes dans la Chine du XVIIIe siècle
Authors: Paderni Paola 
Published: October 2019

Redeeming lost honour : female suicide in eighteenth-century China.
By their form and content, legal records allow us to apprehend in a more direct way than other sources the life of ordinary people as well as their understanding and perception of the world. In this study, the problem of female honour is examined through a series of cases involving rape or attempted rape, more particularly those that ended with the victim's suicide.
Le serpent blanc, figure de la liberté féminine
Authors: Ho Kin Chung 
Published: October 2019

Ho Kin-chung : The white serpent as a symbol of female freedom.
After a brief evocation of the way in which the serpent has been perceived in the Chinese imagination as a creature that is in turn benevolent and malevolent, this article proposes to analyse the female image derived from the legend of the white serpent, more specifically as from the Ming version of 1624. The study of various themes (such as seduction, the interchange of roles between man and woman within the couple) reveals the non-conventional traits of female freedom and provocativeness, quite to the opposite of later interpretations that tend to convey the image of a subdued and virtuous woman. It will finally be noted that this evolution is paralleled by the increasing importance given to the blue serpent, companion and alter ego of the white serpent, an element that tends to take on the spirit of violence and revolt originally specific to the central character.
Les tribulations d'un sinophile dans la Chine républicaine : Le musicien et pédagogue Alfred Westharp
Authors: Goldfuss Gabriele 
Published: October 2019

Gabriele Goldfuss : Irrungen und Wirrungen. Der Musiker und Padagoge Alfred Westharp im China der Republikzeit.
Alfred Westharp wurde um 1880 in Deutschland geboren.Wâhrend seiner Ausbildung lernte er die Theorien der italienischen Reformpàdagogin Maria Montessori (1870-1952) kennen. Der junge Gelehrte und Pianist begann sich ebenfalls fur die fernôstliche Musik zu interessieren und begeisterte sich fur die » kreativen Energien «der ôstlichen Zivilisationen. Sehr wahrscheinlich ware Westharp heute einer der vielen unbekannten, exzentrischen Orientliebhaber, hàtte er nicht durch seine Ubersiedlung nach China im Jahre 1913 und durch die Bekanntschaft mit aussergewôhnlichen Zeitgenossen wie den Reforment Yan Fu (1852-1921) und Liang Shuming (1893-1988) sowie mit dem Warlord Yan Xishan (1883-1960) die Môglichkeit erhalten, seine Ideen in die Praxis umzusetzen. Er widmete sich hinfort ganz der Frage der Erziehung und leitete von 1921 bis 1926 in Taiyuan (Shanxi) eine experimentelle Sprachenschule, die er nach den Prinzipien der Reformpâdagogik gestaltete (insbesondere nach den Vorstellungen Montessoris). Es war sein Wunsch, durch diese neue » wissenschaftliche «Form der Erziehung, bei der chinesischen Jugend das Bewusstsein ihrer wahren, femostlichen Urspriinge zu wecken, um in der Folge eine freie, unverdorbene Zivilisation gestalten zu konnen. Obgleich seine Anstrengungen nicht von sonderlichem Erfolg gekrônt waren, beeindruckten doch in den 20er Jahren einige seiner Ideen den Denker Liang Shuming. Liang betrachtete Westharp als seinen einzigen auslândischen Freund. Interessanterweise fand in der Zeit ihrer Bekanntschaft eirie relative Annâherung mancher ihrer Vorstellungen statt. Westharp war spàter im antijapanischen Widerstand aktiv. Danach verlieren sich seine Spuren im Dunkein.
Faire un portrait
Authors: Delahaye Hubert 
Published: October 2019

Hubert Delahaye : The Making of a Portrait.
Questions of close likeness between a human figure and its portrait do not appear to have been a major concern in the tradition of Chinese painting. Few texts deal with this issue from a technical point of view, and most scholars dismiss it on the grounds that a more spiritual consideration of the subject's inner life and rendering of his personality is what counts. Still, the eighteenth century, albeit more apparently among second-stream actors, did witness a few examples of artists who considered this aspect with more interest and praise, and who, without denying value to the traditional approach, stressed the importance of a better accuracy in formal observation of the subject. A short treatise written around 1 800 is presented here to illustrate this trend. It is remarkable for its systematic approach of human physical types and the concern of its author, Ding Gao, for minute details, adapted techniques, and practical concepts related to this genre.
Les années d'apprentissage de Cui Shu
Authors: Diény Jean-Pierre 
Published: October 2019

Jean-Pierre Diény : Cui Shu's Years of Formation
Cui Shu (1740-1816) produced a significant body of historical writing, the origin¬ ality of which was not acknowledged until the beginning of the twentieth century. He aimed at rewriting the history of Antiquity, based on indubitable textual evidence, and at restoring the purity of the ancient sages' teaching, especially Confucius. He carried out this work in solitude as a sacred mission. Besides his scholarly works and methodological reflections underlying them, Cui Shu strived to explain his approach. He had conceived it as a duty of fidelity towards the intellectual tradition of his family and of his masters, both ancient and modern. Through the translation of some texts by Cui Shu on his own life are gathered here insights on the formation of his personality and of his vocation : the texts are exceptional documents, written with simplicity and naturalness, emotion and hu¬ mour.
Ji Yun et son Yuewei caotang biji : Les Notes de la chaumière de la subtile perception
Authors: Dars Jacques 
Published: October 2019

Jacques Dars : Ji Yun's " Notes of the Yuewei Ermitage ".
Ji Yun, 1724-1805, a high official of the Qing dynasty, played a significant role in the intellectual life of the 18th century China. A member of the Hanlin Academy and a prominent scholar, he was appointed for thirteen years editor-in-chief of the giant encyclopaedia Siku quanshu, an appointment which granted him access to innumerable documents and secret historical sources. Apart from that brilliant "mandarinal" career, his versatile curiosity prompted him to take advan¬ tage of every situation — even, for instance, his temporary exile in Turkestan — to acquire first-hand knowledge, and he was on many subjects a prolific writer.
During decades, he patiently collected a huge amount of materials on local customs, society, folklore, etc., taking "random notes" (biji) which were published in five different volumes under the global title of Yuewei caotang biji (Notes of the Yuewei Ermitage). These abundant "notes" (some 1,200 entries), dealing with mirabilia, rare or strange phenomena, stories of goblins and spirits, tales of the supernatural, he wrote — in declared opposition to the sophisticated style of Pu Songling — in a plain, straightforward classical style. His book, enhanced by most personal commentaries, is of exceptional interest in itself and also affords us a rare glimpse into the mind of a typical member of the literati class during the middle Mandchu period.
Pourquoi Wang Chong critique-t-il Confucius ?
Authors: Zufferey Nicolas 
Published: October 2019

Nicolas Zufferey : Pourquoi Wang Chong critique-t-il Confucius ?
Le penseur Wang Chong (27-97 ?) fut souvent considéré comme hétérodoxe, voire anti-confucianiste, notamment à cause des critiques qu'il adresse à Confucius dans le «Wen Kong» (Questions à Confucius), chapitre 28 du Lunheng. Pourtant, dans le reste de cet ouvrage, Wang Chong admire Confiicius ; les critiques qu'il lui adresse dans le «Wen Kong» sont d'ailleurs elles-mêmes d'inspiration confucianiste. Wang Chong se considère lui-même comme un ru, un lettré-fonctionnaire, et se rattache ainsi, au moins de manière lâche, à la tradition confucianiste. Le «Wen Kong» doit en réalité moins se comprendre comme une critique de Confiicius que comme une attaque contre la docilité des lettrés de l'époque Han : en montrant que le Maître a commis des erreurs, Wang Chong veut indiquer que même les plus grands sages peuvent se tromper, que, dès lors, nul ne doit accepter leurs idées sans esprit critique. Si Wang Chong s'en prend à Confiicius, qu'il respecte par ailleurs, c'est parce que ce dernier, le plus grand parmi les sages, convient particulièrement bien à sa démonstration. Ce n'est là qu'une des nombreuses manifestations du sens de l'adaptation dont fait volontiers preuve Wang Chong dans son œuvre. L'importance du «Wen Kong» a donc été à la fois surestimée et sous-estimée : surestimée, parce que ce texte ne suffit pas, et de loin, à faire de Wang Chong un penseur anti-confucianiste ; sous-estimée, parce que la volonté de Wang Chong de s'émanciper des grands modèles du passé est tout à fait remarquable.
Patrons français et ouvriers chinois dans la Chine du Guomindang. Xu Amei ou le dilemme d'un syndicaliste révolutionnaire
Authors: Roux Alain 
Published: October 2019

Alain Roux : French Bosses and Chinese Workers in Guomindang China. Xu Amei and the Dilemma of a Revolutionary Unionist
Xu Amei, the president of the French Shanghai Street-Cars Labour Union, led one of the rare victorious strikes in 1930's Shanghai. He was expelled from the CCP, because he refused to insert the strike in the insurrectional strategy of Li Lisan and was, some months later, jailed for many years, because he refused the rule of Du Yuesheng and of the GMD. Thus he illustrates the deadlock of a genuine trade-unionism devoided of any alliance and the process of making and unmaking of the Shanghai working class, which is only intermittent and cannot articulate with politics in an autonomous way.
La diète parfaite d'un lettré retiré sous les Song du Sud
Authors: Sabban Françoise 
Published: October 2019

Françoise Sabban : La diète parfaite d'un lettré retiré sous les Song du Sud
Élément indispensable aux côtés des fruits et des légumes d'un régime alimentaire fondé sur les céréales, la viande était en Chine un véritable symbole de gourmandise depuis l'Antiquité. Ceux qui avaient les moyens de manger autre chose que des bouillies de céréales ou des potages de légumes et qui pouvaient se permettre des plats riches et carnés manifestaient ainsi leur opulence et leur appartenance à la classe aisée. S'il leur arrivait de s'abstenir de chair, leur abstinence était ritualisée, en particulier dans certaines circonstances, en signe de deuil ou pour marquer une adhésion à une éthique religieuse. À partir des Song, un style de cuisine dit «maigre» fut systématisé et proposé à titre de régime alimentaire pour certains lettrés qui n'avaient aucune fonction officielle et avaient choisi de vivre retirés du monde. Le texte le plus célèbre consacré à cette cuisine, intitulé Shanjia qinggong (Les vivres simples du montagnard) et écrit par Lin Hong (actif 1241-1252), con¬ tient cent quatre recettes raffinées à base de «produits de la montagne», essentiellement des plantes sauvages, des légumes, des céréales et quelques gibiers. La plupart des plats proposés étaient préparés pour recevoir des amis. Dans cet article, l'auteur essaie de comprendre comment cette cuisine, à la fois hygiéniste et morale, s'est imposée à partir des Song, comment elle fut interprétée comme le signe extérieur d'une adhésion volontaire à un mode de vie vertueux, sain et simple, en opposition avec les habitudes somptuaires et ostentatoires des lettrés ordinaires assumant des responsabilités officielles.
Les gangzhu du Johor. Souvenirs d'un missionnaire français en Malaisie (1859-1870)
Authors: Guerassimoff Eric 
Published: October 2019

Éric Guerassimoff : The gangzhu of Johor, Viewed by a French Missionary (1859-1870)
The Memoirs of Father Augustin Périé, French missionary in Singapore from 1859 to 1870, are a first-hand document on Chinese immigration in Malaya. First located at the centre of the island, chaozhou coolies placed under the responsibility of the missionary cross the narrow Strait between Singapore and Johor. Thus, the French priest is able to see a Malay territory's development organisation by the Chinese. The gangzhu (Master of the river), who holds a licence from the temmengong, is also the principal intermediary between Chinese coolies and capitalists. Périé keeps concession of Pontian Kecil river in 1863. His Memoirs remain one of the few evidences on the Johor gangzhu system during the nineteenth century. It shows the interest of French missionary sources for Malayan Chinese history.
Ce qui distingue l'homme de l'animal
Authors: Gernet Jacques 
Published: October 2019

Jacques Gernet : On the Differences Between Man and Animal.
Wang Fuzhi (1619-1692) deals on several occasions with this important issue in his commentaries on the Classics. Denying any possible analogy between animal and human behaviour, he considers that animals seem to have some knowledge of benevolence (ren) and righteousness (yi), but do not really know how to practise them, as does the junzi, always anxious not to behave like animals. Moreover, animals and men are subjected to very different living conditions. As soon as they are born, animals know almost all what is necessary for them to survive, whereas man's child has everything to learn with effort and then must all his life adapt to various and unpredictable circumstances. Moreover, endowed with different senses, men and animals live in different universes. To sum up : man is man as far as he becomes differenciated from nature. However, he cannot cut off himself from society nor from universe.
Note sur les « Principes » du Yijing de Mawangdui
Authors: Tsung-I Jao 
Published: October 2019

Cet article tente d'expliquer les conceptions astronomiques contenues dans les hexagrammes yi et sun, «Croître et Décroître», inclus dans les
« Principes> du commentaire du I-Ching de Mawangdui.
Les points suivants sont examinés :
1 . Dans la phrase du texte établi par Liao Mingchun :
t !l, le premier caractère devrait être H.
2. L'hexagramme sun signifie « décroître ». C'est le temps de l'automne qui laisse place à l'hiver, quand les créatures entrent en décomposition. L'acmé d'une longue nuit (dongzhi) se profile, qui indique la fin de la voie de la naissance.
3. Yi est le contraire de sun. Il signifie « croître ». C'est le temps du printemps qui laisse place à l'été, quand toutes les créatures sont entrées dans la vie. C'est l'acmé d'une longue journée (xictzhi) appelée
« Chambre d'enfantement ».
La vertu administrative au théâtre : Huang Xieqing (1805-1864) et Le miroir du fonctionnaire
Authors: Will Pierre-Etienne 
Published: October 2019

Pierre-Étienne Will : Administrative Virtue on the Stage : Huang Xieqing's (1805-1 864) The Mirror of the Official
Huang Xieqing (1805-1864) is considered as one of the best nineteenth-century writers of Kunqu plays. The Mirror of the Official, composed around 1855, describes the career of Wang Wenxi, a model official who confronted the Opium war, the ensuing social tension, and the Taiping menace in Zhejiang, Huang's native province. This article offers an analysis of the play and attempts to relate it to the life and literary career of its author. It establishes that the career of its main character was modelled on that of Wang Youling, the Zhejiang governor who perished during the assault on Hangzhou by the Taipings in 1861. The scenes dealing with the Opium war are studied in more detail. The qualities demonstrated by Wang Wenxi as a magistrate and a prefect refer the reader to the recommendations of the official handbooks that were published in large numbers during the Qing. The title of the play is an allusion to such a handbook, composed by Wang Wenxi 's father and supposed to have guided him during his career as an official.
Le culte de Wangzi Qiao ou la longue carrière d'un immortel
Authors: Bujard Marianne 
Published: October 2019

Marianne Bujard : The Cult of Wangzi Qiao or the Long Career of an Immortal
Wangzi Qiao is famous in ancient literature as a paragon of immortality. In the Biographies of Immortals (Liexian zhuan), attributed to Liu Xiang, he has been granted an "official" biography. Beside one or two references from literary sources, the biography is probably based on legends about an immortal of Goushi mountain, near Songshan, in Henan. During Han times, cults were celebrated to the immortal in these mountains, and Emperor Wu went to the Goushi mountain several times hoping to meet with him. By the end of the second century, a stele copied by Cai Yong reveals another center of the cult to Wangzi Qiao, in Mengxian, near Shangqiu in Henan. There Taoist devotees came from all parts to sing hymns to Taiyi and travel through meditation to their cinnabar fields (dantian). Later, in the fourth century, in the vicinity of Maoshan, we learn from the Zhengao that the medium Yang Xi received many visits from an immortal named Wangzi Qiao, claiming to be the Perfected of Mount Tongbo, in the Tiantai mountains of Zhejiang. From his grotto-heaven he reigned over the five Marchmounts of the Empire and had become an official of the celestial administration. Despite the fact that Wangzi Qiao emigrated to the south, he remained a divinity of Songshan where, in the Tang, Wu Zetian built a new shrine for him. The cult also appeared in Sichuan, where in Chengdu Wangzi Qiao had for a while a statue in the ancestors temple of the Wang royal family of the short-lived Shu Kingdom (907-925). This article discusses the transformations of this nebulous figure of immortality into one or many local divinities and the way the manifestations of Wangzi Qiao adapted to changing conditions of space and time.
Notables et mandarins à Chongqing : la gestion des troubles de 1886
Authors: Daigle Jean-Guy 
Published: October 2019

Jean-Guy Daigle and Shenwen Li : Dealing with the 1 886 Riots : Gentry and Officials in Chongqing
In the summer of 1 886, the commercial metropolis of Sichuan was the scene of violent attacks against foreign missionaries and native Christians, both identified with the intrusion of Western religion into the Chinese cultural and political universe. As representatives of the central government, all officials in Chongqing, especially the county magistrate, had to abide by the treaties between China and European powers, but they also had to take into account the power of the local élites who supported Confucianism and opposed Christianity in their efforts to maintain or restore moral order in this already unstable urban society. In this context, the Anglo- Saxon protestant preachers, the French Catholic bishop, and the influential convert Luo Yuanyi all became the targets of a defensive strategy elaborated in concert by élites and bureaucrats to preserve their threathened hegemony. In the name of equity and concord, officials in the area made a point to apply uniformly the same laws and norms to every subject of the emperor, Christian and non-Christian alike, thus expressing the views of the gentry in their assumed role of spokesmen for the whole population. These incidents provide a concrete example of the nature of collaboration between gentry and officials in managing public business under Guangxu's reign.
Traduction et conceptions chinoises du texte écrit
Authors: Alleton Viviane 
Published: October 2019

A partir d'un certain nombre de repères historiques, on a tenté de dégager les effets des traductions sur les textes écrits en Chine. Les influences directes ont été peu importan¬ tes. Historiquement, les Chinois ont rarement traduit vers leur propre langue, deux exceptions majeures étant la réception du corpus bouddhique (Ier-IXe siècles) et l'importation des littératures et savoirs occidentaux aux époques modernes et contem¬ poraines. Le traducteur n'a été le plus souvent jusqu'à la fin du XIXe siècle que le rédacteur d'un texte interprété en chinois par un intermédiaire bilingue. Depuis le début du XXe siècle, beaucoup de textes étrangers sont aussi traduits à partir d'une langue tierce, japonais, puis anglais. Ces données suggèrent que la forme du texte original n'intéresse guère : le contenu importe seul.
Cependant, les traductions ont eu des effets indirects majeurs sur les pratiques de l'écrit : elles ont légitimé, à côté de la langue ancienne, l'écriture d'une langue parlée évoluant avec les usages. Le champ de ce vernaculaire n'a cessé de s'élargir depuis l'époque bouddhiste pour aboutir à l'adoption du baihua ÉliS comme forme d'expression exclusive au XXe siècle. Elles ont également agi comme des catalyseurs pour la création de genres et de styles nouveaux.
Le fonds chinois de la bibliothèque d’art et d’archéologie Jacques Doucet à la bibliothèque de l’INHA
Authors: Pirazzoli-t'Serstevens Michèle , Laurent Cédric 
Published: October 2019

The Chinese collection of the Jacques Doucet art and archeology library at the library of the French National Institute of the History of Art (INHA).
The Chinese collection held in the Institut National d’Histoire de l’Art (National Institute for the History of Art [ INHA]) which is detailed here was assembled by the famous book collector Jacques Doucet (1853-1929). Doucet started to collect books in 1917 for a library of art and archaeology, which he later gave to the University of Paris. The Doucet collection was mostly acquired with the advice of Édouard Chavannes (1868-1918) and completed with a few further purchases in the 1920s and 1930s. The collection consists of 255 titles dealing mostly with epigraphy, calligraphy, archaeology and painting. The most remarkable books are listed here individually, while the remainder have been classified by themes. The shelf mark (call number) for each volume is given in order to facilitate consultation at the INHA library. This collection, which complements other collections held in Paris libraries, forms an ensemble of documents of the first order for the study of antiquities, epigraphy, and art history in 19th-century China.
Yang Jian (1140-1226) et sa critique de la notion d’intention (yi)
Authors: Wang Frédéric 
Published: October 2019

Yang Jian (1141-1226) and his critique of the notion of intention (yi).
Yang Jian, one of Lu Jiuyuan’s most influential disciples, took over and developed his master’s intuitional thesis, emphasizing the notion of xin (mind-and-heart). Yang also focused his reflections on the sense of yi, translated here as “ intention”. Yang sets it against xin and considers it as the cause of all moral drift. Thus, “ stopping the emergence of intention” (bu qi yi) becomes the main goal of moral training and the keyword for his interpretations of the Confucian Classics. This part of his approach, clearly related to Chan Buddhism, has often been criticized. Nevertheless, a careful study of his works enables us to further our understanding of this erudite thinker who is seldom studied in the West.