and of the Warring States period [475-221 BCE ], during which, Nivison argues, the Bamboo Annals was undergoing multiple revisions. Perhaps the fairest way to present his argument is simply to quote his own most succinct account of it, which he published in an article titled “Epilogue to The
nationalist sentiments and strong notions of “making the past serve the present” lay behind the monograph, an approach that was not a neutral position of scientific inquiry. At the same time, some scholars argued that the standards used by Western scholars to determine the origins of culture—text and smelting
, which were presented at the conference “A Habit of the Heart: Confucianism and Contemporary East Asia” convened by the editors in 2011 in honor of Robert Bellah. The book revolves around Robert Bellah’s notion of a “civil religion,” which the editors aptly compare to one of Alexis de Tocqueville
Complementing History” to a Linear Evolutionary Account 1.1 From the 1920s to the Present: the Practice of “Confirming the Classics and Complementing History” and Royal Genealogies In the early twentieth century, Wang Guowei 王國維 [1877-1927] deciphered the oracle bone scripts unearthed from the Yinxu 殷墟 [Ruins
by ascertaining the location of the capital of the Xia dynasty. In the process, the main body of Xia culture is identified as the culture of the Xiahou clan. The latter is presented as the main body because the inhabitants of the capital had very diverse origins, and their culture reflected different
on the Ruins of Xia: Archaeology of Social Memory in Early China .” In Social Theory in Archaeology and Ancient History: the Present and Future Counternarratives , ed. G. Emberling , 291 - 327 . Cambridge : Cambridge University Press , 2016 .
Li Min 李旻 . “ Chongfan xiaxu shehui jiyi yu
the memorial affected ongoing discourse and relations? This article not only attempts to shed light on these questions but also, in response, demonstrates that the process of memorialization creates a representation of the past that is, in fact, relevant to the demands of the present through the
legends associated with the Yellow Emperor as a sage king occupied a significant place in Chinese culture in which venerating him as a person and celebrating his cultural inventions have continued to the present day. 2
Among the earliest extant textual sources mentioning the Yellow Emperor is the
survival guide for newly appointed magistrates, he realizes that the culprit is above the law. Because Xue Pan’s impunity is not presented as a singular phenomenon but, rather, as a symptom of the thoroughly corrupt and exploitative political system, Li and Lan find that this novel pillories the Jia family
The model of universal values and civilizational transformation, on the one hand, and the model of core values and self awareness, on the other, represent two fundamentally opposing paradigms of dialogue among civilizations. In practice, the former represents an attempt to present the core values of Western civilization as universal values and to demand that non-Western civilizations assimilate to these so-called universal values. Thus the promotion of universal values runs the risk of exacerbating intercivilizational conflict and preventing non-Western civilizations from achieving a deep understanding of the core values of their cultures, even concealing the shortcomings of their own value systems. The paradigm of core values and self awareness, by contrast, emphasizes the importance of retaining innate values and ethics, allowing civilizations to evaluate and update their own value systems as needed. We would therefore do well to adopt core values and self-awareness as the dominant model for dialogue among civilizations.