The historical image of Ouyang Xiu constructed during the Song Dynasty evolved from a multifaceted portrayal that balanced his political and literary achievements into a singular cultural symbol.In the Northern Song D...The historical image of Ouyang Xiu constructed during the Song Dynasty evolved from a multifaceted portrayal that balanced his political and literary achievements into a singular cultural symbol.In the Northern Song Dynasty,writings by Ouyang Xiu's family and epitaphs by his colleagues crafted a balanced narrative emphasizing both his official duties and literary merits,thus constructing a dual image of him as a principled remonstrator and a literary master.In the Southern Song Dynasty,official historiography gradually eroded his complex persona as a political reformer by selectively trimming political disputes and emphasizing his literary lineage,ultimately establishing him as a cultural exemplar beyond factional strife.Throughout this evolution of historical writing,Ouyang Xiu's sharpness as a remonstrator was gradually obscured in historical texts,while his image as a literary master,revered by all,became firmly established.The reshaping of Ouyang Xiu's image in historical writings across the Northern and Southern Song dynasties not only reflects the logic of selecting scholar-official role models under the influence of official ideology but also reveals the inherent pattern whereby individual distinctiveness fades into symbolic construction in historical writing.展开更多
Xin Xiu Ben Cao(《新修本草》Newly Revised Materia Medica)is China’s first national pharmacopoeia and holds significant importance in the history of Chinese herbal medicine.However,it was lost by the time of the North...Xin Xiu Ben Cao(《新修本草》Newly Revised Materia Medica)is China’s first national pharmacopoeia and holds significant importance in the history of Chinese herbal medicine.However,it was lost by the time of the Northern Song dynasty.Japanese envoys to the Tang dynasty brought this text back to Japan,where it was preserved in manuscript form at Ninna-ji Temple(仁和寺)in Kyoto,although it gradually fell into obscurity.In the 19th century,Japanese physicians and scholars such as the Fukui family(福井家),the Asai family(浅井家),the Kojima family(小岛家),and Kariya Ekisai(狩谷棭斋)discovered fragments of Xin Xiu Ben Cao,transcribed them,and gradually disseminated them.During his travels to Japan from 1888 to 1889,the Chinese envoy Fu Yunlong(傅云龙),along with Chen Ju(陈榘),acquired and published this text.The reproduced edition shows that the text consists of eleven volumes,eight of which were originally from the Kojima family’s collection.Volume 3 was transcribed by Kojima Naozane(小岛尚真)based on his father’s compiled edition.The Kojima family’s manuscripts were later acquired by Arai Masatake(新井政毅),the owner of the Arai Bunko(新井文库),and after his passing,they were dispersed among booksellers.The seals printed in the book reveal that the Qing Legation in Japan and Chinese literati who traveled to Japan jointly appreciated and studied this text.By comparing it with other scroll and album-format manuscripts,it becomes evident that the layout of this fragment differs from the scroll format but is closer to the album format.展开更多
THE Chinese like to say: "A person who does not worry does not grow up." It means that a mature person will always take a more realistic view of the future and not be blindly optimistic. "If there used ...THE Chinese like to say: "A person who does not worry does not grow up." It means that a mature person will always take a more realistic view of the future and not be blindly optimistic. "If there used to be a yard of difference between foreign countries and us, it’s only three展开更多
基金an initial outcome of the Research on the Interactive Relationship Between Biographies and Epitaphs in Ancient China,a project(ID:24BZW023)supported by the National Social Science Fund of China。
文摘The historical image of Ouyang Xiu constructed during the Song Dynasty evolved from a multifaceted portrayal that balanced his political and literary achievements into a singular cultural symbol.In the Northern Song Dynasty,writings by Ouyang Xiu's family and epitaphs by his colleagues crafted a balanced narrative emphasizing both his official duties and literary merits,thus constructing a dual image of him as a principled remonstrator and a literary master.In the Southern Song Dynasty,official historiography gradually eroded his complex persona as a political reformer by selectively trimming political disputes and emphasizing his literary lineage,ultimately establishing him as a cultural exemplar beyond factional strife.Throughout this evolution of historical writing,Ouyang Xiu's sharpness as a remonstrator was gradually obscured in historical texts,while his image as a literary master,revered by all,became firmly established.The reshaping of Ouyang Xiu's image in historical writings across the Northern and Southern Song dynasties not only reflects the logic of selecting scholar-official role models under the influence of official ideology but also reveals the inherent pattern whereby individual distinctiveness fades into symbolic construction in historical writing.
文摘Xin Xiu Ben Cao(《新修本草》Newly Revised Materia Medica)is China’s first national pharmacopoeia and holds significant importance in the history of Chinese herbal medicine.However,it was lost by the time of the Northern Song dynasty.Japanese envoys to the Tang dynasty brought this text back to Japan,where it was preserved in manuscript form at Ninna-ji Temple(仁和寺)in Kyoto,although it gradually fell into obscurity.In the 19th century,Japanese physicians and scholars such as the Fukui family(福井家),the Asai family(浅井家),the Kojima family(小岛家),and Kariya Ekisai(狩谷棭斋)discovered fragments of Xin Xiu Ben Cao,transcribed them,and gradually disseminated them.During his travels to Japan from 1888 to 1889,the Chinese envoy Fu Yunlong(傅云龙),along with Chen Ju(陈榘),acquired and published this text.The reproduced edition shows that the text consists of eleven volumes,eight of which were originally from the Kojima family’s collection.Volume 3 was transcribed by Kojima Naozane(小岛尚真)based on his father’s compiled edition.The Kojima family’s manuscripts were later acquired by Arai Masatake(新井政毅),the owner of the Arai Bunko(新井文库),and after his passing,they were dispersed among booksellers.The seals printed in the book reveal that the Qing Legation in Japan and Chinese literati who traveled to Japan jointly appreciated and studied this text.By comparing it with other scroll and album-format manuscripts,it becomes evident that the layout of this fragment differs from the scroll format but is closer to the album format.
文摘THE Chinese like to say: "A person who does not worry does not grow up." It means that a mature person will always take a more realistic view of the future and not be blindly optimistic. "If there used to be a yard of difference between foreign countries and us, it’s only three
