1.
Eastern Wu
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Wu, commonly known as Eastern Wu or Sun Wu, was one of the three major states that competed for supremacy over China in the Three Kingdoms period. It previously existed from 220–222 as a vassal kingdom nominally under Cao Wei, its rival state and it became an empire in 229 after its founding ruler, Sun Quan, declared himself Emperor. Its name was derived from the place it was based in — the Jiangnan region and it was called Eastern Wu because it occupied most of eastern China in the Three Kingdoms period, and Sun Wu because the family name of its rulers was Sun. During its existence, Wus capital was at Jianye, but at times it was also at Wuchang. Sun Ce broke off relations with Yuan Shu around 196-197 after the latter declared himself emperor — an act deemed as treason against Emperor Xian, the figurehead ruler of the Han dynasty. The warlord Cao Cao, who was the de facto head of government in the Han imperial court, Sun Ce was assassinated in the summer of 200 and was succeeded by his younger brother, Sun Quan. Sun Quan, like his brother, also paid nominal allegiance to Emperor Xian while maintaining autonomous rule over the Wu territories. In 208, Sun Quan allied with the warlord Liu Bei, Sun Quan and Liu Bei maintained their alliance against Cao Cao after the battle for the next ten years or so, despite having some territorial disputes over Jing Province. In 219, Sun Quan severed ties with Liu Bei when he sent his general Lü Meng to invade Lius territories in Jing Province, Guan Yu, who was defending Liu Beis assets in Jing Province, was captured and executed by Sun Quans forces. After that, the boundaries of Sun Quans domain extended from beyond the Jiangdong region to include the part of Jing Province. In 220, Cao Caos son and successor, Cao Pi, ended the Han dynasty by forcing Emperor Xian to abdicate in his favour, Sun Quan agreed to submit to Wei and was granted the title of a vassal king, King of Wu, by Cao Pi. A year later, Liu Bei declared himself emperor and founded the state of Shu Han, in 222, Liu Bei launched a military campaign against Sun Quan to take back Jing Province and avenge Guan Yu, leading to the Battle of Xiaoting. However, Liu Bei suffered a defeat at the hands of Sun Quans general Lu Xun and was forced to retreat to Baidicheng. Liu Beis successor, Liu Shan, and his regent, Zhuge Liang, made peace with Sun Quan later, Sun Quan declared independence from Wei in 222, but continued to rule as King of Wu until 229, when he declared himself Emperor of Wu. His legitimacy was recognised by Shu, Sun Quan ruled for over 30 years and his long reign resulted in stability in southern China. During his reign, Wu engaged Wei in numerous wars, including the battles of Ruxu, Shiting, however, Wu never managed to gain any territory north of the Yangtze River while Wei also never succeeded in conquering the lands south of the Yangtze. The conflict resulted in the emergence of two rivalling factions, each supporting either Sun He or Sun Ba, in Sun Quans imperial court. Sun Quan eventually deposed Sun He and forced Sun Ba to commit suicide, while Lu Xun, Sun Quan appointed his youngest son, Sun Liang, as the crown prince after the incident
2.
Yurihama, Tottori
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Yurihama is a town located in Tōhaku District, Tottori Prefecture, Japan. As of June 1,2016, the town has an population of 16,437. The total area is 77.95 km2, yurihama was created on October 1,2004, after a merger of the towns of Hawai and Tōgō, and the village of Tomari, all from Tōhaku District. Yurihama is also known for its hot springs near Lake Tōgō
3.
Japan
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Japan is a sovereign island nation in Eastern Asia. Located in the Pacific Ocean, it lies off the eastern coast of the Asia Mainland and stretches from the Sea of Okhotsk in the north to the East China Sea, the kanji that make up Japans name mean sun origin. 日 can be read as ni and means sun while 本 can be read as hon, or pon, Japan is often referred to by the famous epithet Land of the Rising Sun in reference to its Japanese name. Japan is an archipelago consisting of about 6,852 islands. The four largest are Honshu, Hokkaido, Kyushu and Shikoku, the country is divided into 47 prefectures in eight regions. Hokkaido being the northernmost prefecture and Okinawa being the southernmost one, the population of 127 million is the worlds tenth largest. Japanese people make up 98. 5% of Japans total population, approximately 9.1 million people live in the city of Tokyo, the capital of Japan. Archaeological research indicates that Japan was inhabited as early as the Upper Paleolithic period, the first written mention of Japan is in Chinese history texts from the 1st century AD. Influence from other regions, mainly China, followed by periods of isolation, from the 12th century until 1868, Japan was ruled by successive feudal military shoguns who ruled in the name of the Emperor. Japan entered into a period of isolation in the early 17th century. The Second Sino-Japanese War of 1937 expanded into part of World War II in 1941, which came to an end in 1945 following the bombings of Hiroshima and Nagasaki. Japan is a member of the UN, the OECD, the G7, the G8, the country has the worlds third-largest economy by nominal GDP and the worlds fourth-largest economy by purchasing power parity. It is also the worlds fourth-largest exporter and fourth-largest importer, although Japan has officially renounced its right to declare war, it maintains a modern military with the worlds eighth-largest military budget, used for self-defense and peacekeeping roles. Japan is a country with a very high standard of living. Its population enjoys the highest life expectancy and the third lowest infant mortality rate in the world, in ancient China, Japan was called Wo 倭. It was mentioned in the third century Chinese historical text Records of the Three Kingdoms in the section for the Wei kingdom, Wa became disliked because it has the connotation of the character 矮, meaning dwarf. The 倭 kanji has been replaced with the homophone Wa, meaning harmony, the Japanese word for Japan is 日本, which is pronounced Nippon or Nihon and literally means the origin of the sun. The earliest record of the name Nihon appears in the Chinese historical records of the Tang dynasty, at the start of the seventh century, a delegation from Japan introduced their country as Nihon
4.
Qi (state)
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Qi was a state of the Zhou Kingdom in ancient China, variously reckoned as a march, duchy, and independent kingdom. Its capital was Yingqiu, located within present-day Zibo in Shandong, Qi was founded shortly after the Zhou overthrow of Shang in the 11th century BC. Its first marquis was Jiang Ziya, minister of King Wen and his family ruled Qi for several centuries before it was replaced by the Tian family in 386 BC. In 221 BC, Qi was the major state annexed by Qin during its unification of China. During the Zhou conquest of Shang, Jiang Ziya served as the minister to King Wu. After Wus death, Jiang remained loyal to the Duke of Zhou during the Three Guards failed rebellion against his regency, the Shang prince Wu Geng had joined the revolt along with the Dongyi states of Yan, Xu, and Pugu. These were suppressed by 1039 BC and Jiang was given the Pugu lands in what is now western Shandong as the march of Qi. Little information survives from this period, but the Bamboo Annals suggest that the people of Pugu continued to revolt for about another decade before being destroyed a second time c. 1026. In the mid-9th century BC, King Yi attacked Qi and boiled Duke Ai to death, under the reign of King Xuan, there was a local succession struggle. During this time, many of the native Dongyi peoples were absorbed into the Qi state, in 706 BC, Qi was attacked by the Shan Rong. Qi rose to prominence under Duke Huan of Qi and he and his minister Guan Zhong strengthened the state by centralizing it. He annexed 35 neighboring states including Tan and brought others into submission, in 667 BC, Duke Huan met with the rulers of Lu, Song, Chen and Zheng and was elected leader. Subsequently King Hui of Zhou made him the first Hegemon and he attacked Wei for supporting a rival of the Zhou king and intervened in the affairs of Lu. In 664 BC, he protected Yan from the Rong, in 659 BC, he protected Xing and in 660, Wei, from the Red Di. In 656 he blocked the expansion of Chu. After his death, his sons quarrelled and the passed to Jin. In 632 BC, Qi helped Jin defeat Chu at the Battle of Chengpu, in 589 BC, Qi was defeated by Jin. In 579 BC, the four powers of Qin, Jin, Chu and Qi met to declare a truce
5.
Wu (state)
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Wu was one of the states during the Western Zhou Dynasty and the Spring and Autumn period. It was also known as Gouwu or Gongwu from the pronunciation of the local language, Wu was located at the mouth of the Yangtze River east of the State of Chu. Its first capital was at Meili and was moved to Gusu. The rulers of the State of Wu had the surname Ji, according to the Records of the Grand Historian, this was because the rulers of Wu are descended from Taibo, the elder uncle of King Wen. Realizing that his youngest brother, Jili, was wiser than he and deserved to inherit the throne, Taibo fled to Wu and they established their first capital at Meili, believed to be todays Meicun in Wuxi. The State of Jin aided Wus rise to power as an ally against the State of Chu. In 584 BC, Wu rebelled against Chu upon the advice of Wuchen, afterwards, Wu would be a constant threat to the Chu until its demise. Wu fomented rebelliousness among Chus vassals in the Yangtze valley, in 506 BC, Wu launched a surprise attack and occupied the capital of Chu. Afterwards, Wu was briefly the most powerful nation and turned to other campaigns, ironically, Wu was later threatened by an upstart state to its own south, Yue, Chu then aided Yues rise as a counter to Wu. Although Wu won a victory against Yue in 494 BC, it failed to completely subjugate it. While Wu was engaged in a campaign in the north, Yue launched a surprise attack on Wu in 482 BC. Over the next decade, Wu was unable to recover and Yue absorbed the state in 473 BC, Wu, Yue, and Chu all proclaimed themselves kings in the 6th century BC, showing the drastic weakening of the Zhou courts authority during the Spring and Autumn period. Wu and Yue were masters of metallurgy, fabricating excellent swords with incised messages, geometric patterns, Wu and Yue swords tend to use much more tin than copper compared to those of other states. Wu often sent swords as gifts to northern states, such as Qi, examples include the spearhead of King Fuchai and the sword of Prince Guang. The kings of Wu claimed descent from Wu Taibo, the uncle of King Wen of Zhou and their ancestral name was Ji and their clan name was Gufa. The Records of the Grand Historian states that the people in Wu wore their hair short, Wu rulers did not receive Chinese-language posthumous names after death. As Sun Zi served under King Helü, his Art of War was possibly written or edited in Wu, Wu continues to be used as a name for the region around Suzhou and Shanghai and their regional speech, Wu Chinese. It was employed by states and princes holding power in the region, most notably Eastern Wu of the Three Kingdoms
6.
Spring and Autumn period
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The Spring and Autumn period was a period in Chinese history from approximately 771 to 476 BC which corresponds roughly to the first half of the Eastern Zhou dynasty. The periods name derives from the Spring and Autumn Annals, a chronicle of the state of Lu between 722 and 479 BC, which associates with Confucius. The gradual Partition of Jin, one of the most powerful states, marked the end of the Spring and Autumn period, in 771 BC, the Quanrong invasion destroyed the Western Zhou and its capital Haojing, forcing the Zhou king to flee to the eastern capital Luoyi. The event ushered in the Eastern Zhou dynasty, which is divided into the Spring and Autumn, during the Spring and Autumn period, Chinas feudal system of fengjian became largely irrelevant. The Zhou court, having lost its homeland in the Guanzhong region, held nominal power, during the early part of the Zhou dynasty period, royal relatives and generals had been given control over fiefdoms in an effort to maintain Zhou authority over vast territory. As the power of the Zhou kings waned, these became increasingly independent states. The most important states came together in regular conferences where they decided important matters, during these conferences one vassal ruler was sometimes declared hegemon. As the era continued, larger and more powerful states annexed or claimed suzerainty over smaller ones, by the 6th century BC most small states had disappeared and just a few large and powerful principalities dominated China. Some southern states, such as Chu and Wu, claimed independence from the Zhou, in Chengzhou, Prince Yijiu was crowned by his supporters as King Ping. The Zhou court would never regain its authority, instead. Though the king de jure retained the Mandate of Heaven, the title held little actual power, a total of 148 states are mentioned in the chronicles for this period,128 of which were absorbed by the four largest states by the end of the period. The kings prestige legitimized the military leaders of the states, over the next two centuries, the four most powerful states—Qin, Jin, Qi and Chu—struggled for power. These multi-city states often used the pretext of aid and protection to intervene, during this rapid expansion, interstate relations alternated between low-level warfare and complex diplomacy. Duke Yin of Lu ascended the throne in 722 BC, from this year on the state of Lu kept an official chronicle, the Spring and Autumn Annals, which along with its commentaries is the standard source for the Spring and Autumn period. Corresponding chronicles are known to have existed in states as well. In 717 BC, Duke Zhuang of Zheng went to the capital for an audience with King Huan, during the encounter the duke felt he was not treated with the respect and etiquette which would have been appropriate, given that Zheng was now the chief protector of the capital. In 715 BC Zheng also became involved in a dispute with Lu regarding the Fields of Xu. The fields had been put in the care of Lu by the king for the purpose of producing royal sacrifices for the sacred Mount Tai
7.
The Art of War
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The Art of War is an ancient Chinese military treatise dating from the 5th century BC. Attributed to the ancient Chinese military strategist Sun Tzu the text is composed of 13 chapters and it is commonly thought of as a definitive work on military strategy and tactics. It was placed at the head of Chinas Seven Military Classics upon the creation in 1080 by Emperor Shenzong of Song. It has had an influence on Eastern and Western military thinking, business tactics, legal strategy, the book was first translated into French in 1772 by the Jesuit Jean Joseph Marie Amiot and a partial translation into English was attempted by British officer Everard Ferguson Calthrop in 1905. The first annotated English translation was completed and published by Lionel Giles in 1910, leaders such as Mao Zedong, General Võ Nguyên Giáp, General Douglas MacArthur and leaders of Imperial Japan have drawn inspiration from the work. This text was identified with the received Master Suns Art of War. The prominent strategist, poet, and warlord Cao Cao in the early 3rd century AD authored the earliest known commentary to the Art of War, caos preface makes clear that he edited the text and removed certain passages, but the extent of his changes were unclear historically. The Art of War appears throughout the bibliographical catalogs of the Chinese dynastic histories, in 1972, the Yinqueshan Han slips were discovered in two Han dynasty tombs near the city of Linyi in Shandong Province. The Sun Bin texts material overlaps with much of the Sunzi text, and this discovery showed that much of the historical confusion was due to the fact that there were two texts that could have been referred to as Master Suns Art of War, not one. The content of the text is about one-third of the chapters of the modern The Art of War. It is now accepted that the earlier The Art of War was completed sometime between 500 and 450 BC. The Art of War is divided into 13 chapters, the collection is referred to as being one zhuàn, detail Assessment and Planning explores the five fundamental factors and seven elements that determine the outcomes of military engagements. By thinking, assessing and comparing these points, a commander can calculate his chances of victory, habitual deviation from these calculations will ensure failure via improper action. The text stresses that war is a grave matter for the state. Waging War explains how to understand the economy of warfare and how success requires winning decisive engagements quickly and this section advises that successful military campaigns require limiting the cost of competition and conflict. Strategic Attack defines the source of strength as unity, not size, in order of importance, these critical factors are, Attack, Strategy, Alliances, Army and Cities. Disposition of the Army explains the importance of defending existing positions until a commander is capable of advancing from those positions in safety and it teaches commanders the importance of recognizing strategic opportunities, and teaches not to create opportunities for the enemy. Forces explains the use of creativity and timing in building an armys momentum, Military Maneuvers explains the dangers of direct conflict and how to win those confrontations when they are forced upon the commander
8.
Seal script
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Seal script is an ancient style of writing Chinese characters that was common throughout the latter half of the 1st millennium BC. It evolved organically out of the Zhou dynasty script, arising in the Warring State of Qin, there are two uses of the word seal script, the Large or Great Seal script and the lesser or Small Seal Script, the latter is also called simply seal script. The Large Seal script was originally a later, vague Han dynasty reference to writing of the Qin system similar to and it has also been used to refer to Western Zhou forms or even oracle bones as well. There were several different variants of seal script which developed in each kingdom independently during the warring state period and spring, the birds and worms script was used in the Kingdoms of Wu, Chu, and Yue. It was found on several artifacts including the Spear of Fuchai, on one side of the blade of Goujian, eight characters were written in an ancient script. The script was found to be the one called 鳥蟲文 birds and worms characters, initial analysis of the text deciphered six of the characters, 越王 and 自作用劍. As a southern state, Chu was close to the Wu-Yue influences, Chu produced broad bronze swords that were similar to Wuyue swords, but not as intricate. Chu also used the Birds and Worms style, which was borrowed by the Wu, the script of the Qin system had evolved organically from the Zhou script starting in the Spring and Autumn period. Beginning around the Warring States period, it became vertically elongated with a regular appearance and this was the period of maturation of Small Seal script, also called simply seal script. Through Chinese commentaries, it is known that Li Si compiled Cangjiepian and their form is characterized by being less rectangular and more squarish. The first known character dictionary was the 3rd century BC Erya, collated and bibliographed by Liu Xiang and his son Liu Xin, not long after, however, the Shuowen Jiezi, the lifework of Xu Shen, was written. Its 9,353 entries reproduce the standardized small-seal script variant for each entry, entries are categorized under 540 section headers. It has been anticipated that the Small Seal script will some day be encoded in Unicode, codepoints U+34000 to U+368FF have been tentatively allocated. Old Texts Phags-pa Chén Zhāoróng Research on the Qín Lineage of Writing, academia Sinica, Institute of History and Philology Monograph. Qin Yun Song, Big Seal Script Banner Script translation Richard Sears on seal script
9.
Regular script
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Regular script, also called 正楷, 真書, 楷體 and 正書, is the newest of the Chinese script styles, hence most common in modern writings and publications. Regular script came into being between the Eastern Hàn and Cáo Wèi dynasties, and its first known master was Zhōng Yáo and he is known as the “father of regular script”, and his famous works include the Xuānshì Biǎo, Jiànjìzhí Biǎo, and Lìmìng Biǎo. Qiu Xigui describes the script in Zhong’s Xuānshì Biǎo as, …clearly emerging from the womb of early period semi-cursive script. However, other than a few literati, very few wrote in this script at the time, most continued writing in neo-clerical script, or a form of semi-cursive. Thus, regular script has parentage in early semi-cursive as well as neo-clerical scripts and those in between are usually called medium regular script, or zhongkai. What these are relative to other characters, the Eight Principles of Yong are said to contain a variety of most of the strokes found in regular script. The most common printed typeface styles Ming and sans-serif are based on the structure of regular script, the Japanese textbook typefaces are based on regular script, but modified so that they appear to be written with a pencil or pen. They also follow the character forms prescribed in the Jōyō kanji. Zhuyin Fuhao characters, although not true Chinese characters, are always written with regular script strokes. Translation of 文字學概論 by Mattos and Norman, Early China Special Monograph Series No.4. Berkeley, The Society for the Study of Early China and the Institute of East Asian Studies, University of California, regular Script tao te king CHAPTER LVII More on Standard Script In English, at BeyondCalligraphy. com
10.
Traditional Chinese characters
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Traditional Chinese characters are Chinese characters in any character set that does not contain newly created characters or character substitutions performed after 1946. They are most commonly the characters in the character sets of Taiwan, of Hong Kong. Currently, a number of overseas Chinese online newspapers allow users to switch between both sets. In contrast, simplified Chinese characters are used in mainland China, Singapore, the debate on traditional and simplified Chinese characters has been a long-running issue among Chinese communities. Although simplified characters are taught and endorsed by the government of Mainland China, Traditional characters are used informally in regions in China primarily in handwriting and also used for inscriptions and religious text. They are often retained in logos or graphics to evoke yesteryear, nonetheless, the vast majority of media and communications in China is dominated by simplified characters. Taiwan has never adopted Simplified Chinese characters since it is ruled by the Republic of China, the use of simplified characters in official documents is even prohibited by the government in Taiwan. Simplified characters are not well understood in general, although some stroke simplifications that have incorporated into Simplified Chinese are in common use in handwriting. For example, while the name of Taiwan is written as 臺灣, similarly, in Hong Kong and Macau, Traditional Chinese has been the legal written form since colonial times. In recent years, because of the influx of mainland Chinese tourists, today, even government websites use simplified Chinese, as they answer to the Beijing government. This has led to concerns by residents to protect their local heritage. In Southeast Asia, the Chinese Filipino community continues to be one of the most conservative regarding simplification, while major public universities are teaching simplified characters, many well-established Chinese schools still use traditional characters. Publications like the Chinese Commercial News, World News, and United Daily News still use traditional characters, on the other hand, the Philippine Chinese Daily uses simplified. Aside from local newspapers, magazines from Hong Kong, such as the Yazhou Zhoukan, are found in some bookstores. In case of film or television subtitles on DVD, the Chinese dub that is used in Philippines is the same as the one used in Taiwan and this is because the DVDs belongs to DVD Region Code 3. Hence, most of the subtitles are in Traditional Characters, overseas Chinese in the United States have long used traditional characters. A major influx of Chinese immigrants to the United States occurred during the half of the 19th century. Therefore, the majority of Chinese language signage in the United States, including street signs, Traditional Chinese characters are called several different names within the Chinese-speaking world
11.
Simplified Chinese characters
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Simplified Chinese characters are standardized Chinese characters prescribed in the Table of General Standard Chinese Characters for use in mainland China. Along with traditional Chinese characters, it is one of the two character sets of the contemporary Chinese written language. The government of the Peoples Republic of China in mainland China has promoted them for use in printing since the 1950s and 1960s in an attempt to increase literacy and they are officially used in the Peoples Republic of China and Singapore. Traditional Chinese characters are used in Hong Kong, Macau. Overseas Chinese communities generally tend to use traditional characters, Simplified Chinese characters may be referred to by their official name above or colloquially. Strictly, the latter refers to simplifications of character structure or body, character forms that have existed for thousands of years alongside regular, Simplified character forms were created by decreasing the number of strokes and simplifying the forms of a sizable proportion of traditional Chinese characters. Some simplifications were based on popular cursive forms embodying graphic or phonetic simplifications of the traditional forms, some characters were simplified by applying regular rules, for example, by replacing all occurrences of a certain component with a simplified version of the component. Variant characters with the pronunciation and identical meaning were reduced to a single standardized character. Finally, many characters were left untouched by simplification, and are identical between the traditional and simplified Chinese orthographies. Some simplified characters are very dissimilar to and unpredictably different from traditional characters and this often leads opponents not well-versed in the method of simplification to conclude that the overall process of character simplification is also arbitrary. In reality, the methods and rules of simplification are few, on the other hand, proponents of simplification often flaunt a few choice simplified characters as ingenious inventions, when in fact these have existed for hundreds of years as ancient variants. However, the Chinese government never officially dropped its goal of further simplification in the future, in August 2009, the PRC began collecting public comments for a modified list of simplified characters. The new Table of General Standard Chinese Characters consisting of 8,105 characters was promulgated by the State Council of the Peoples Republic of China on June 5,2013, cursive written text almost always includes character simplification. Simplified forms used in print have always existed, they date back to as early as the Qin dynasty, One of the earliest proponents of character simplification was Lubi Kui, who proposed in 1909 that simplified characters should be used in education. In the years following the May Fourth Movement in 1919, many anti-imperialist Chinese intellectuals sought ways to modernise China, Traditional culture and values such as Confucianism were challenged. Soon, people in the Movement started to cite the traditional Chinese writing system as an obstacle in modernising China and it was suggested that the Chinese writing system should be either simplified or completely abolished. Fu Sinian, a leader of the May Fourth Movement, called Chinese characters the writing of ox-demons, lu Xun, a renowned Chinese author in the 20th century, stated that, If Chinese characters are not destroyed, then China will die. Recent commentators have claimed that Chinese characters were blamed for the problems in China during that time
12.
Standard Chinese
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Its pronunciation is based on the Beijing dialect, its vocabulary on the Mandarin dialects, and its grammar is based on written vernacular Chinese. Like other varieties of Chinese, Standard Chinese is a language with topic-prominent organization. It has more initial consonants but fewer vowels, final consonants, Standard Chinese is an analytic language, though with many compound words. There exist two standardised forms of the language, namely Putonghua in Mainland China and Guoyu in Taiwan, aside from a number of differences in pronunciation and vocabulary, Putonghua is written using simplified Chinese characters, while Guoyu is written using traditional Chinese characters. There are many characters that are identical between the two systems, in English, the governments of China and Hong Kong use Putonghua, Putonghua Chinese, Mandarin Chinese, and Mandarin, while those of Taiwan, Singapore, and Malaysia, use Mandarin. The name Putonghua also has a long, albeit unofficial, history and it was used as early as 1906 in writings by Zhu Wenxiong to differentiate a modern, standard Chinese from classical Chinese and other varieties of Chinese. For some linguists of the early 20th century, the Putonghua, or common tongue/speech, was different from the Guoyu. The former was a prestige variety, while the latter was the legal standard. Based on common understandings of the time, the two were, in fact, different, Guoyu was understood as formal vernacular Chinese, which is close to classical Chinese. By contrast, Putonghua was called the speech of the modern man. The use of the term Putonghua by left-leaning intellectuals such as Qu Qiubai, prior to this, the government used both terms interchangeably. In Taiwan, Guoyu continues to be the term for Standard Chinese. The term Putonghua, on the contrary, implies nothing more than the notion of a lingua franca, Huayu, or language of the Chinese nation, originally simply meant Chinese language, and was used in overseas communities to contrast Chinese with foreign languages. Over time, the desire to standardise the variety of Chinese spoken in these communities led to the adoption of the name Huayu to refer to Mandarin and it also incorporates the notion that Mandarin is usually not the national or common language of the areas in which overseas Chinese live. The term Mandarin is a translation of Guānhuà, which referred to the lingua franca of the late Chinese empire, in English, Mandarin may refer to the standard language, the dialect group as a whole, or to historic forms such as the late Imperial lingua franca. The name Modern Standard Mandarin is sometimes used by linguists who wish to distinguish the current state of the language from other northern. Chinese has long had considerable variation, hence prestige dialects have always existed. Confucius, for example, used yǎyán rather than colloquial regional dialects, rime books, which were written since the Northern and Southern dynasties, may also have reflected one or more systems of standard pronunciation during those times
13.
Pinyin
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Pinyin, or Hànyǔ Pīnyīn, is the official romanization system for Standard Chinese in mainland China, Malaysia, Singapore, and Taiwan. It is often used to teach Standard Chinese, which is written using Chinese characters. The system includes four diacritics denoting tones, Pinyin without tone marks is used to spell Chinese names and words in languages written with the Latin alphabet, and also in certain computer input methods to enter Chinese characters. The pinyin system was developed in the 1950s by many linguists, including Zhou Youguang and it was published by the Chinese government in 1958 and revised several times. The International Organization for Standardization adopted pinyin as a standard in 1982. The system was adopted as the standard in Taiwan in 2009. The word Hànyǔ means the language of the Han people. In 1605, the Jesuit missionary Matteo Ricci published Xizi Qiji in Beijing and this was the first book to use the Roman alphabet to write the Chinese language. Twenty years later, another Jesuit in China, Nicolas Trigault, neither book had much immediate impact on the way in which Chinese thought about their writing system, and the romanizations they described were intended more for Westerners than for the Chinese. One of the earliest Chinese thinkers to relate Western alphabets to Chinese was late Ming to early Qing Dynasty scholar-official, the first late Qing reformer to propose that China adopt a system of spelling was Song Shu. A student of the great scholars Yu Yue and Zhang Taiyan, Song had been to Japan and observed the effect of the kana syllabaries. This galvanized him into activity on a number of fronts, one of the most important being reform of the script, while Song did not himself actually create a system for spelling Sinitic languages, his discussion proved fertile and led to a proliferation of schemes for phonetic scripts. The Wade–Giles system was produced by Thomas Wade in 1859, and it was popular and used in English-language publications outside China until 1979. This Sin Wenz or New Writing was much more sophisticated than earlier alphabets. In 1940, several members attended a Border Region Sin Wenz Society convention. Mao Zedong and Zhu De, head of the army, both contributed their calligraphy for the masthead of the Sin Wenz Societys new journal. Outside the CCP, other prominent supporters included Sun Yat-sens son, Sun Fo, Cai Yuanpei, the countrys most prestigious educator, Tao Xingzhi, an educational reformer. Over thirty journals soon appeared written in Sin Wenz, plus large numbers of translations, biographies, some contemporary Chinese literature, and a spectrum of textbooks
14.
Wu Chinese
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Wu is a group of linguistically similar and historically related varieties of Chinese primarily spoken in the whole city of Shanghai, Zhejiang province, southern Jiangsu province and bordering areas. Major Wu varieties include those of Shanghai, Suzhou, Ningbo, Wuxi, Wenzhou/Oujiang, Hangzhou, Shaoxing, Jinhua, Wu speakers, such as Chiang Kai-shek, Lu Xun and Cai Yuanpei, occupied positions of great importance in modern Chinese culture and politics. Wu can also be found being used in Shaoxing opera, which is only in national popularity to Peking opera, as well as in the performances of the popular entertainer. Wu is also spoken in a number of diaspora communities, with significant centers of immigration originating from Shanghai, Qingtian. Suzhou has traditionally been the center of Wu and was likely the first place the distinct variety of Sinitic known as Wu developed. Suzhou dialect is considered to be the most linguistically representative of the family. Due to the influence of Shanghainese, Wu as a whole is incorrectly labelled in English as simply, Shanghainese, among speakers of other Sinitic languages, Wu is often subjectively judged to be soft, light, and flowing. There is an idiom in Mandarin that specifically describes these qualities of Wu speech, Ngu nung nioe ngiu, Wu varieties have the largest vowel quality inventories in the world. The Jinhui dialect spoken in Shanghais Fengxian District has 20 vowel qualities, Wu Chinese, along with Min, is also of great significance to historical linguists due to their retention of many ancient features. These two languages have proven pivotal in determining the history of the Chinese languages. More pressing concerns of the present are those of language preservation, however, many analysts believe that a stable state of diglossia will endure for at least several generations if not indefinitely. Saying one speaks Wu is akin to saying one speaks a Romance language and it is not a particularly defined entity like Standard Mandarin or Hochdeutsch. They do this by affixing 話 Wo to their locations endonym, for example, 溫州話 Wēnzhōuhuà is used for Wenzhounese. Affixing 閒話 xiánhuà is also common and more typical of the Taihu division, Wu, the formal name and standard reference in dialectology literature. Northern Wu, Wu typically spoken in the north of Zhejiang and it by default includes the Xuanzhou division in Anhui as well, however this division is often neglected in Northern Wu discussions. Southern Wu, Wu spoken in southern Zhejiang and periphery, comprising the Oujiang, Wuzhou, Western Wu, A term gaining in usage as a synonym for the Xuanzhou division and modeled after the previous two terms since the Xuanzhou division is less representative of Northern Wu. Shanghainese, is also a common name, used because Shanghai is the most well-known city in the Wu-speaking region. The term Shanghainese is never used by linguists to refer to anything
15.
Cantonese
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Cantonese, or Standard Cantonese, is a variety of Chinese spoken in the city of Guangzhou in southeastern China. It is the prestige variety of Yue, one of the major subdivisions of Chinese. In mainland China, it is the lingua franca of the province of Guangdong and some neighbouring areas such as Guangxi. In Hong Kong and Macau, Cantonese serves as one of their official languages and it is also spoken amongst overseas Chinese in Southeast Asia and throughout the Western World. When Cantonese and the closely related Yuehai dialects are classified together, Cantonese is viewed as vital part of the cultural identity for its native speakers across large swathes of southeastern China, Hong Kong and Macau. Although Cantonese shares some vocabulary with Mandarin, the two varieties are mutually unintelligible because of differences in pronunciation, grammar and lexicon, sentence structure, in particular the placement of verbs, sometimes differs between the two varieties. This results in the situation in which a Cantonese and a Mandarin text may look similar, in English, the term Cantonese is ambiguous. Cantonese proper is the variety native to the city of Canton and this narrow sense may be specified as Canton language or Guangzhou language in English. However, Cantonese may also refer to the branch of Cantonese that contains Cantonese proper as well as Taishanese and Gaoyang. In this article, Cantonese is used for Cantonese proper, historically, speakers called this variety Canton speech or Guangzhou speech, although this term is now seldom used outside mainland China. In Guangdong province, people call it provincial capital speech or plain speech. In Hong Kong and Macau, as well as among overseas Chinese communities, in mainland China, the term Guangdong speech is also increasingly being used among both native and non-native speakers. Due to its status as a prestige dialect among all the dialects of the Cantonese or Yue branch of Chinese varieties, the official languages of Hong Kong are Chinese and English, as defined in the Hong Kong Basic Law. The Chinese language has different varieties, of which Cantonese is one. Given the traditional predominance of Cantonese within Hong Kong, it is the de facto official spoken form of the Chinese language used in the Hong Kong Government and all courts and it is also used as the medium of instruction in schools, alongside English. A similar situation exists in neighboring Macau, where Chinese is an official language along with Portuguese. As in Hong Kong, Cantonese is the predominant spoken variety of Chinese used in life and is thus the official form of Chinese used in the government. The variant spoken in Hong Kong and Macau is known as Hong Kong Cantonese, Cantonese first developed around the port city of Guangzhou in the Pearl River Delta region of southeastern China
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Jyutping
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Jyutping is a romanisation system for Cantonese developed by the Linguistic Society of Hong Kong, an academic group, in 1993. Its formal name is The Linguistic Society of Hong Kong Cantonese Romanisation Scheme, the LSHK promotes the use of this romanisation system. The name Jyutping is a contraction consisting of the first Chinese characters of the terms Jyut6jyu5, only the finals m and ng can be used as standalone nasal syllables. ^ ^ ^ Referring to the pronunciation of these words. There are nine tones in six distinct tone contours in Cantonese, however, as three of the nine are entering tones, which only appear in syllables ending with p, t, and k, they do not have separate tone numbers in Jyutping. Jyutping and the Yale Romanisation of Cantonese represent Cantonese pronunciations with the letters in, The initials, b, p, m, f, d, t, n, l, g, k, ng, h, s, gw, kw. The vowel, aa, a, e, i, o, u, the coda, i, u, m, n, ng, p, t, k. But they differ in the following, The vowels eo and oe represent /ɵ/ and /œː/ respectively in Jyutping, the initial j represents /j/ in Jyutping whereas y is used instead in Yale. The initial z represents /ts/ in Jyutping whereas j is used instead in Yale, the initial c represents /tsʰ/ in Jyutping whereas ch is used instead in Yale. In Jyutping, if no consonant precedes the vowel yu, then the initial j is appended before the vowel, in Yale, the corresponding initial y is never appended before yu under any circumstances. Jyutping defines three finals not in Yale, eu /ɛːu/, em /ɛːm/, and ep /ɛːp/ and these three finals are used in colloquial Cantonese words, such as deu6, lem2, and gep6. To represent tones, only tone numbers are used in Jyutping whereas Yale traditionally uses tone marks together with the letter h. Jyutping and Cantonese Pinyin represent Cantonese pronunciations with the letters in, The initials, b, p, m, f, d, t, n, l, g, k, ng, h, s, gw, kw. The vowel, aa, a, e, i, o, u, the coda, i, u, m, n, ng, p, t, k. But they have differences, The vowel oe represents both /ɵ/ and /œː/ in Cantonese Pinyin whereas eo and oe represent /ɵ/ and /œː/ respectively in Jyutping. The vowel y represents /y/ in Cantonese Pinyin whereas both yu and i are used in Jyutping, the initial dz represents /ts/ in Cantonese Pinyin whereas z is used instead in Jyutping. The initial ts represents /tsʰ/ in Cantonese Pinyin whereas c is used instead in Jyutping. To represent tones, the numbers 1 to 9 are usually used in Cantonese Pinyin, however, only the numbers 1 to 6 are used in Jyutping
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Southern Min
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Southern Min, or Minnan, is a branch of Min Chinese spoken in certain parts of China including southern Fujian, eastern Guangdong, Hainan, and southern Zhejiang, and in Taiwan. The Min Nan dialects are spoken by descendants of emigrants from these areas in diaspora, most notably the Philippines, Indonesia, Malaysia. In common parlance, Southern Min usually refers to Hokkien, including Amoy and Taiwanese Hokkien, the Southern Min dialect group also includes Teochew, though Teochew has limited mutual intelligibility with Hokkien. Hainanese is not mutually intellgible with other Southern Min and is considered a separate branch of Min. Southern Min is not mutually intelligible with Eastern Min, Pu-Xian Min, any other Min branch, Hakka, Cantonese, Shanghainese or Mandarin. Southern Min dialects are spoken in the part of Fujian. The variant spoken in Leizhou, Guangdong as well as Hainan is Hainanese and is not mutually intelligible with other Southern Min or Teochew, Hainanese is classified in some schemes as part of Southern Min and in other schemes as separate. Puxian Min was originally based on the Quanzhou dialect, but over time became heavily influenced by Eastern Min, eventually losing intellegility with Minnan. A forms of Southern Min spoken in Taiwan, collectively known as Taiwanese, Southern Min is a first language for most of the Hoklo people, the main ethnicity of Taiwan. The correspondence between language and ethnicity is not absolute, as some Hoklo have very limited proficiency in Southern Min while some non-Hoklo speak Southern Min fluently, there are many Southern Min speakers also among Overseas Chinese in Southeast Asia. Many ethnic Chinese immigrants to the region were Hoklo from southern Fujian and brought the language to what is now Burma, Indonesia and present-day Malaysia and Singapore. In general, Southern Min from southern Fujian is known as Hokkien, Hokkienese, many Southeast Asian ethnic Chinese also originated in the Chaoshan region of Guangdong and speak Teochew language, the variant of Southern Min from that region. Southern Min-speakers form the majority of Chinese in Singapore, with the largest group being Hokkien, despite the similarities the two groups are rarely seen as part of the same Minnan Chinese subgroups. The variants of Southern Min spoken in Zhejiang province are most akin to that spoken in Quanzhou, the variants spoken in Taiwan are similar to the three Fujian variants and are collectively known as Taiwanese. Those Southern Min variants that are known as Hokkien in Southeast Asia also originate from these variants. The variants of Southern Min in the Chaoshan region of eastern Guangdong province are known as Teochew or Chaozhou. Teochew is of importance in the Southeast Asian Chinese diaspora, particularly in Malaysia, Thailand, Cambodia, Vietnam, Sumatra. The Philippines variant is mostly from the Quanzhou area as most of their forefathers are from the aforementioned area, the Southern Min language variant spoken around Shanwei and Haifeng differs markedly from Teochew and may represent a later migration from Zhangzhou
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Hokkien
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Hokkien /hɒˈkiɛn/ is a group of Southern Min dialects spoken throughout Southeastern China, Taiwan, Southeast Asia and by other overseas Chinese. Hokkien originated in southern Fujian, the Min-speaking province and it is closely related to Teochew, though there is limited mutual intelligibility, and is somewhat more distantly related to Hainanese and Leizhou dialect. Besides Hokkien, there are also other Min and Hakka dialects in Fujian province, the term Hokkien is etymologically derived from the Southern Min pronunciation for Fujian, the province from which the language hails. The variety is known by other terms such as the more general Min Nan or Southern Min. Fujianese and Fukienese are also used, although they are somewhat imprecise, the term Hokkien is not usually used in Mainland China or Taiwan. Conversely Hokkien is the name in Southeast Asia in both English, Chinese or other languages. Speakers of Hokkien, particularly those in Southeast Asia, typically refer to Hokkien as a dialect, people in Taiwan most often refer to Hokkien as the Taiwanese language, with Minnan and Holo also being used and 福建話 is not as common. Hokkien originated in the area of Fujian province, an important center for trade and migration. The major pole of Hokkien varieties outside of Fujian is Taiwan, the Taiwanese version mostly have origins with the Quanzhou and Zhangzhou variants, but since then, the Amoy dialect is becoming the modern prestige standard for the language. There are many Hokkien speakers among overseas Chinese in Southeast Asia as well as in the United States, many ethnic Han Chinese emigrants to the region were Hoklo from southern Fujian, and brought the language to what is now Burma, Indonesia and present day Malaysia and Singapore. Many of the Hokkien dialects of this region are similar to Taiwanese and Amoynese. Hokkien is reportedly the native language of up to 80% of the Chinese people in the Philippines, Hokkien speakers form the largest group of overseas Chinese in Singapore, Malaysia, Indonesia and Philippines. Southern and part of western Fujian is home to four principal Hokkien dialects, Chinchew, Amoy, Chiangchew and Longyan, originating from the cities of Quanzhou, Xiamen, Zhangzhou and Longyan. As Xiamen is the city of southern Fujian, Amoy is considered the most important, or even the prestige dialect. It is a hybrid of the Quanzhou and Zhangzhou dialects, same as Amoy dialect, the varieties of Hokkien spoken in Taiwan are hybrids of the Quanzhou and Zhangzhou dialects, and are collectively known as Taiwanese Hokkien or just Taiwanese. Used by a majority of the population, it bears much importance from a socio-political perspective, the varieties of Hokkien in Southeast Asia originate from these dialects. The Singaporeans, Southern Malaysians and people in Indonesias Riau and surrounding islands variant is from the Quanzhou area and they speak a distinct form of Quanzhou Hokkien called Southern Peninsular Malaysian Hokkien. Among ethnic Chinese inhabitants of Penang, and other states in Northern Malaysia and Medan, with areas in North Sumatra, Indonesia
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Taiwanese Romanization System
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The Taiwanese Romanization System is a transcription system for Taiwanese Hokkien. It is derived from Pe̍h-ōe-jī and since 2006 has been promoted by Taiwans Ministry of Education. It is nearly identical to Taiwanese Language Phonetic Alphabet Romanization for Hakka apart from using ts tsh j instead of c ch j for the fricatives /ts tsʰ dz/, Taiwanese Romanization System uses 16 basic Latin letters,7 digraphs and a trigraph. In addition, it uses 6 diacritics to represent tones, nn is only used after a vowel to express nasalization, so it has no capital letter. Palatalization occurs when J, S, Ts, Tsh followed by i, so Ji, Si, Tsi, of the 10 unused basic Latin letters, R is sometimes used to express dialectal vowels, while the others are only used in loanwords. O pronounced ㄜ in general dialect in Kaohsiung and Tainan, ㄛ in Taipei, -nn forms the nasal vowels There is also syllabic m and ng. ing pronounced, ik pronounced. A hyphen links elements of a compound word, a double hyphen indicates that the following syllable has a neutral tone and therefore that the preceding syllable does not undergo tone sandhi. 臺灣閩南語羅馬拼音及其發音學習網, Taiwanese Romanization System learning site by Ministry of Education, Taiwan
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Middle Chinese
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The fanqie method used to indicate pronunciation in these dictionaries, though an improvement on earlier methods, proved awkward in practice. The mid 12th-century Yunjing and other rime tables incorporate a more sophisticated, the rime tables attest to a number of sound changes that had occurred over the centuries following the publication of the Qieyun. Linguists sometimes refer to the system of the Qieyun as Early Middle Chinese, the dictionaries and tables describe pronunciations in relative terms, but do not give their actual sounds. The Swedish linguist Bernard Karlgren believed that the recorded a speech standard of the capital Changan of the Sui and Tang dynasties. This composite system contains important information for the reconstruction of the system of Old Chinese phonology. The Middle Chinese system is used as a framework for the study. Branches of the Chinese family such as Mandarin, Yue and Wu can be treated as divergent developments from the Qieyun system. The reconstruction of Middle Chinese phonology is largely dependent upon detailed descriptions in a few original sources, the most important of these is the Qieyun rime dictionary and its revisions. The Qieyun is often used together with interpretations in Song dynasty rime tables such as the Yunjing, Qiyinlue, Chinese scholars of the Northern and Southern dynasties period were concerned with the correct recitation of the classics. Various schools produced dictionaries to codify reading pronunciations and the associated rhyme conventions of regulated verse, the Qieyun was an attempt to merge the distinctions in six earlier dictionaries, which were eclipsed by its success and are no longer extant. It was accepted as the standard reading pronunciation during the Tang dynasty, the Qieyun is thus the oldest surviving rime dictionary and the main source for the pronunciation of characters in Early Middle Chinese. The rime dictionaries organize Chinese characters by their pronunciation, according to a hierarchy of tone, rhyme, the fanqie system uses multiple equivalent characters to represent each particular initial, and likewise for finals. The categories of initials and finals actually represented were first identified by the Cantonese scholar Chen Li in an analysis published in his Qièyùn kǎo. The Qieyun classified homonyms under 193 rhyme classes, each of which is placed one of the four tones. A single rhyme class may contain multiple finals, generally differing only in the medial or in so-called chongniu doublets, the Yunjing is the oldest of the so-called rime tables, which provide a more detailed phonological analysis of the system contained in the Qieyun. However, the analysis shows some influence from LMC, which needs to be taken into account when interpreting difficult aspects of the system. The Yunjing is organized into 43 tables, each covering several Qieyun rhyme classes, and classified as, One of 16 broad rhyme classes, each described as either inner or outer. The meaning of this is debated but it has suggested that it refers to the height of the main vowel, with outer finals having an open vowel
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Old Chinese
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Old Chinese, also called Archaic Chinese in older works, is the oldest attested stage of Chinese, and the ancestor of all modern varieties of Chinese. The earliest examples of Chinese are divinatory inscriptions on oracle bones from around 1250 BC, bronze inscriptions became plentiful during the following Zhou dynasty. The latter part of the Zhou period saw a flowering of literature, including works such as the Analects, the Mencius. These works served as models for Literary Chinese, which remained the standard until the early twentieth century, thus preserving the vocabulary. Old Chinese was written with a form of Chinese characters. Although the script is not alphabetic, most characters were created by adapting a character for a similar-sounding word. Most recent reconstructions also describe Old Chinese as a language without tones, but having consonant clusters at the end of the syllable, most researchers trace the core vocabulary of Old Chinese to Sino-Tibetan, with much early borrowing from neighbouring languages. During the Zhou period, the originally monosyllabic vocabulary was augmented with polysyllabic words formed by compounding, several derivational affixes have also been identified. However the language lacked inflection, and indicated grammatical relationships using word order, the earliest known written records of the Chinese language were found at the Yinxu site near modern Anyang identified as the last capital of the Shang dynasty, and date from about 1250 BC. These are the bones, short inscriptions carved on tortoise plastrons and ox scapulae for divinatory purposes. The language written is undoubtedly an early form of Chinese, but is difficult to due to the limited subject matter. Only half of the 4,000 characters used have been identified with certainty, little is known about the grammar of this language, but it seems much less reliant on grammatical particles than Classical Chinese. From early in the Western Zhou period, around 1000 BC, even longer pre-Classical texts on a wide range of subjects have also been transmitted through the literary tradition. The oldest parts of the Book of Documents, the Classic of Poetry and the I Ching also date from the early Zhou period, a greater proportion of this more varied vocabulary has been identified than for the oracular period. The four centuries preceding the unification of China in 221 BC constitute the Chinese classical period in the strict sense, there are many bronze inscriptions from this period, but they are vastly outweighed by a rich literature written in ink on bamboo and wooden slips and silk. Although these are perishable materials, and many books were destroyed in the burning of books and burying of scholars in the Qin dynasty, other texts have been transmitted as copies. Such works from this period as the Analects, the Classic of Filial Piety, the Mencius, the Classical Chinese of such works formed the basis of Literary Chinese, which remained the written standard until the early twentieth century. Each character of the script represented a single Old Chinese word, most scholars believe that these words were monosyllabic, though some have recently suggested that a minority of them had minor presyllables
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Reconstructions of Old Chinese
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Several authors have produced reconstructions of Old Chinese phonology, beginning with the Swedish sinologist Bernard Karlgren in the 1940s and continuing to the present day. Although the various notations appear to be different, they correspond with each other on most points. By the 1970s, it was agreed that Old Chinese had fewer points of articulation than Middle Chinese, a set of voiceless sonorants. Since the 1990s, most authors have agreed on a six-vowel system, several other kinds of evidence are less comprehensive, but provide valuable clues. These include Min dialects, early Chinese transcriptions of foreign names, Middle Chinese, or more precisely Early Middle Chinese, is the phonological system of the Qieyun, a rhyme dictionary published in 601, with many revisions and expansions over the following centuries. These dictionaries indicated pronunciation by dividing a syllable into an initial consonant, according to its preface, the Qieyun did not reflect a single contemporary dialect, but incorporated distinctions made in different parts of China at the time. The fact that the Qieyun system contains more distinctions than any single form of speech means that it retains additional information about the history of the language. The large number of initials and finals are unevenly distributed, suggesting hypotheses about earlier forms of Chinese, often characters sharing a phonetic element are still pronounced alike, as in the character 中, which was adapted to write the words chōng and zhōng. In other cases the words in a series have very different sounds both in Middle Chinese and in modern varieties. Since the sounds are assumed to have been similar at the time the characters were chosen, the first systematic study of the structure of Chinese characters was Xu Shens Shuowen Jiezi. The Shuowen was mostly based on the seal script standardized in the Qin dynasty. Earlier characters from bones and Zhou bronze inscriptions often reveal relationships that were obscured in later forms. Rhyme has been a consistent feature of Chinese poetry, while much old poetry still rhymes in modern varieties of Chinese, Chinese scholars have long noted exceptions. This was attributed to lax rhyming practice of early poets until the late-Ming dynasty scholar Chen Di argued that a former consistency had been obscured by sound change and this implied that the rhyming practice of ancient poets recorded information about their pronunciation. Scholars have studied various bodies of poetry to identify classes of rhyming words at different periods, the oldest such collection is the Shijing, containing songs ranging from the 10th to 7th centuries BC. The systematic study of Old Chinese rhymes began in the 17th century, gus analysis was refined by Qing dynasty philologists, steadily increasing the number of rhyme groups. A final revision by Wang Li in the 1930s produced the set of 31 rhyme groups. The Min dialects are believed to have split off before the Middle Chinese stage, for example, the following dental initials have been identified in reconstructed proto-Min, Other points of articulation show similar distinctions within stops and nasals
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Chinese language
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Chinese is a group of related, but in many cases mutually unintelligible, language varieties, forming a branch of the Sino-Tibetan language family. Chinese is spoken by the Han majority and many ethnic groups in China. Nearly 1.2 billion people speak some form of Chinese as their first language, the varieties of Chinese are usually described by native speakers as dialects of a single Chinese language, but linguists note that they are as diverse as a language family. The internal diversity of Chinese has been likened to that of the Romance languages, There are between 7 and 13 main regional groups of Chinese, of which the most spoken by far is Mandarin, followed by Wu, Min, and Yue. Most of these groups are mutually unintelligible, although some, like Xiang and certain Southwest Mandarin dialects, may share common terms, all varieties of Chinese are tonal and analytic. Standard Chinese is a form of spoken Chinese based on the Beijing dialect of Mandarin. It is the language of China and Taiwan, as well as one of four official languages of Singapore. It is one of the six languages of the United Nations. The written form of the language, based on the logograms known as Chinese characters, is shared by literate speakers of otherwise unintelligible dialects. Of the other varieties of Chinese, Cantonese is the spoken language and official in Hong Kong and Macau. It is also influential in Guangdong province and much of Guangxi, dialects of Southern Min, part of the Min group, are widely spoken in southern Fujian, with notable variants also spoken in neighboring Taiwan and in Southeast Asia. Hakka also has a diaspora in Taiwan and southeast Asia. Shanghainese and other Wu varieties are prominent in the lower Yangtze region of eastern China, Chinese can be traced back to a hypothetical Sino-Tibetan proto-language. The first written records appeared over 3,000 years ago during the Shang dynasty, as the language evolved over this period, the various local varieties became mutually unintelligible. In reaction, central governments have sought to promulgate a unified standard. Difficulties have included the great diversity of the languages, the lack of inflection in many of them, in addition, many of the smaller languages are spoken in mountainous areas that are difficult to reach, and are often also sensitive border zones. Without a secure reconstruction of proto-Sino-Tibetan, the structure of the family remains unclear. A top-level branching into Chinese and Tibeto-Burman languages is often assumed, the earliest examples of Chinese are divinatory inscriptions on oracle bones from around 1250 BCE in the late Shang dynasty
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Military strategy
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Military strategy is a set of ideas implemented by military organizations to pursue desired strategic goals. Derived from the Greek word strategos, the strategy, when it appeared in use during the 18th century, was seen in its narrow sense as the art of the general. Military strategy deals with the planning and conduct of campaigns, the movement and disposition of forces, the father of Western modern strategic studies, Carl von Clausewitz, defined military strategy as the employment of battles to gain the end of war. B. H. Liddell Harts definition put less emphasis on battles, hence, both gave the pre-eminence to political aims over military goals. Sun Tzu is often considered as the father of Eastern military strategy and greatly influenced Chinese, Japanese, Korean and Vietnamese historical, the Art of War by Sun Tzu grew in popularity and saw practical use in Western society as well. It continues to influence many competitive endeavors in Asia, Europe, and America including culture, politics, the Eastern military strategy differs from the Western by focusing more on asymmetric warfare and deception. Military strategy is the planning and execution of the contest between groups of armed adversaries, Strategy, which is a subdiscipline of warfare and of foreign policy, is a principal tool to secure national interests. NATOs definition of strategy is presenting the manner in which military power should be developed and applied to achieve national objectives or those of a group of nations. Strategy may be divided into Grand Strategy, geopolitical in scope and military strategy that converts the geopolitical policy objectives into militarily achievable goals and campaigns. Field-Marshal Montgomery summed it up thus Strategy is the art of distributing and applying military means, such as armed forces and supplies, tactics means the dispositions for, and control of, military forces and techniques in actual fighting. Put more shortly, strategy is the art of the conduct of war, carnot, during the French Revolutionary Wars thought it simply involved concentration of troops. Strategy and tactics are closely related and exist on the same continuum, originally strategy was understood to govern the prelude to a battle while tactics controlled its execution. However, in the wars of the 20th century, the distinction between maneuver and battle, strategy and tactics, expanded with the capacity of technology and transit. Tactics that were once the province of a company of cavalry would be applied to a panzer army and it is often said that the art of strategies defines the goals to achieve in a military campaign, while tactics defines the methods to achieve these goals. Strategic goals could be We want to conquer area X, or We want to stop country Ys expansion in trade in commodity Z. Were going to do this by an invasion of the North of country X, Were going to blockade the ports of country Y. In its purest form, strategy dealt solely with military issues, in earlier societies, a king or political leader was often the same person as the military leader. If not, the distance of communication between the political and the leader was small
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Chinese culture
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Chinese culture is one of the worlds oldest cultures, tracing back to thousands of years ago. The area in which the culture is dominant covers a geographical region in eastern Asia with customs. Important components of Chinese culture include ceramics, architecture, music, literature, martial arts, cuisine, visual arts, philosophy, there are 56 officially labelled ethnic groups in China. In terms of numbers however, Han Chinese is by far the largest group, throughout history, many groups have merged into neighboring ethnicities or disappeared. At the same time, many within the Han identity have maintained distinct linguistic, the term Zhonghua Minzu has been used to describe the notion of Chinese nationalism in general. Much of the traditional identity within the community has to do with distinguishing the family name and they were located on the Yellow and Yangtze River. Traditional Chinese Culture covers large geographical territories, where region is usually divided into distinct sub-cultures. Each region is represented by three ancestral items. For example, Guangdong is represented by chenpi, aged ginger, others include ancient cities like Linan, which include tea leaf, bamboo shoot trunk, and hickory nut. Such distinctions give rise to the old Chinese proverb, 十里不同風, 百里不同俗/十里不同风, 百里不同俗, literally the praxis vary within ten li, since the Three Sovereigns and Five Emperors period, some form of Chinese monarch has been the main ruler above all. Different periods of history have different names for the various positions within society, conceptually each imperial or feudal period is similar, with the government and military officials ranking high in the hierarchy, and the rest of the population under regular Chinese law. From the late Zhou Dynasty onwards, traditional Chinese society was organized into a system of socio-economic classes known as the four occupations. However, this system did not cover all groups while the distinctions between all groups became blurred ever since the commercialization of Chinese culture in the Song Dynasty. This led to the creation of a meritocracy, although success was only to males who could afford test preparation. Imperial examinations required applicants to write essays and demonstrate mastery of the Confucian classics and those who passed the highest level of the exam became elite scholar-officials known as jinshi, a highly esteemed socio-economic position. A major mythological structure developed around the topic of the mythology of the imperial exams, trades and crafts were usually taught by a shifu. The female historian Ban Zhao wrote the Lessons for Women in the Han Dynasty and outlined the four women must abide to, while scholars such as Zhu Xi. Chinese marriage and Taoist sexual practices are some of the rituals, most social values are derived from Confucianism and Taoism
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East Asian cultural sphere
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The Sinosphere, or East Asian cultural sphere, refers to a grouping of countries and regions in East Asia that were historically influenced by the culture of China. The East Asian cultural sphere shares a Confucian ethical philosophy, Buddhism, political and legal structures, the core regions of the East Asian cultural sphere are Mainland China, Taiwan Island, North Korea, South Korea, Ryukyu Islands, Japan and Vietnam. Although Mongolia and parts of Central Asia are sometimes included and perhaps more on an ethnic basis, the terms East Asian cultural sphere and Chinese character cultural sphere are used interchangeably with Sinosphere but have different denotations. British historian Arnold J. Toynbee listed the Far Eastern civilization as one of the main civilizations outlined in his book and he included Japan and Korea in his Far Eastern civilization, and proposed that it grew out of the Sinic civilization that originated in the Yellow River basin. Toynbee compared the relationship between the Sinic and Far Eastern civilization with that of the Hellenic and Western civilizations, according to Toynbee, the Hellenic and Western civilizations had an apparentation-affiliation relationship, while the Far Eastern world was controlled by the ghost of the Sinic universal state. Japanese historian Nishijima Sadao conceived a Chinese or East Asian cultural sphere largely isolated from other cultures, according to Sadao, this cultural sphere shared the philosophy of Confucianism, the religion of Buddhism, and similar political and social structures. His cultural sphere includes China, Japan, Korea, Vietnam, the American Sinologist and historian Edwin O. Reischauer grouped China, Korea, and Japan together into a cultural sphere that he called the Sinic world. These countries are centralized states that share a Confucian ethical philosophy, Reischauer states that this culture originated in Northern China, and compared the relationship between Northern China and East Asia with that of Greco-Roman civilization and Europe. The elites of East Asia were tied together through a written language based on Chinese characters. Political scientist Samuel P. Huntington considered the Sinic world as one of civilizations in his The Clash of Civilizations. Huntingtons Sinic civilization includes China, North Korea, South Korea, Mongolia, Vietnam, of the many civilizations that Huntington discusses, the Sinic world is the only one that is based on a cultural, rather than religious, identity. Huntingtons theory was that in a post-Cold War world, humanity identify with groups, tribes, ethnic groups, religious communities. Huntington argued that the Sinic world would eventually oppose the Wests hegemony in Asia, countries from the East Asian cultural sphere share a common architectural style stemming from the architecture of ancient China. The countries of China, Japan, Korea, Taiwan, Confucianism focuses on the cultivation of virtue and maintenance of ethics, the most basic of which are rén, yì, and lǐ. Mid-Imperial Chinese philosophy is defined by the development of Neo-Confucianism. During the Tang Dynasty, Buddhism from India also became a prominent philosophical, Neo-Confucianism has its origins in the Tang Dynasty, the Confucianist scholar Han Yu is seen as a forebear of the Neo-Confucianists of the Song Dynasty. The Song Dynasty philosopher Zhou Dunyi is seen as the first true pioneer of Neo-Confucianism, elsewhere in East Asia, Japanese philosophy began to develop as indigenous Shinto beliefs fused with Buddhism, Confucianism and other schools of Chinese philosophy. Similar to Japan, in Korean philosophy elements of Shamanism were integrated into the Neo-Confucianism imported from China, East Asian literary culture was based on the use of Literary Chinese, which became the medium of scholarship and government across the region
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Courtesy name
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A courtesy name, also known as a style name, is a name bestowed upon one at adulthood in addition to ones given name. This practice is a tradition in East Asian cultures, including China, Japan, Korea, formerly in China, the zi would replace a males given name when he turned twenty, as a symbol of adulthood and respect. It could be either by the parents or by the first personal teacher on the first day of family school. Females might substitute their given name for a zi upon marriage, one also may adopt a self-chosen courtesy name. In China the popularity of the custom has declined to some extent since the May Fourth Movement in 1919, a courtesy name is not to be confused with an art name, another frequently mentioned term for an alternative name in Asian culture-based context. An art name is associated with art and is more of a literary name or a pseudonym that is more spontaneous. The zì, sometimes called the biǎozì or courtesy name, is a name given to Chinese males at the age of 20. It was sometimes given to females upon marriage, the practice is no longer common in modern Chinese society. According to the Book of Rites, after a man reaches adulthood, it is disrespectful for others of the generation to address him by his given name. The zì is mostly disyllabic and is based on the meaning of the míng or given name. Yan Zhitui of the Northern Qi dynasty believed that while the purpose of the míng was to one person from another. The relation which exists between a persons zì and míng may be seen in the case of Chiang Kai-shek, whose ming was Zhōngzhèng. Thus he was also called 蔣中正（Chiang Chung-cheng）in some context, another way to form a zì is to use the homophonic character zǐ – a respectful title for a male – as the first character of the disyllabic zì. Thus, for example, Gongsun Qiaos zì was Zǐchǎn, and Du Fus and it is also common to construct a zì by using as the first character one which expresses the bearers birth order among male siblings in his family. Thus Confucius, whose name was Kǒng Qiū, was given the zì Zhòngní, the characters commonly used are bó for the first, zhòng for the second, shū for the third, and jì typically for the youngest, if the family consists of more than three sons. General Sun Jians four sons, for instance, were Sun Ce, Sun Quan, Sun Yi, the use of zì began during the Shang dynasty, and slowly developed into a system which became most widespread during the succeeding Zhou dynasty. During this period, women were also given zì, the zì given to a woman was generally composed of a character indicating her birth order among female siblings and her surname. For example, Mèng Jiāng was the eldest daughter in the Jiāng family, prior to the twentieth century, sinicized Koreans, Vietnamese, and Japanese were also referred to by their zì
28.
Sima Qian
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Sima Qian, formerly romanized Ssu-ma Chien, was a Chinese historian of the Han dynasty. Sima Qian was born at Xiayang in Zuopingyi around 145 BC, Simas precise year of birth is still debated, but it is generally agreed that he lived most of his life during the reign of the Emperor Wu whose long reign lasted from 141-87 BC. His father, Sima Tan, around 136 BC received an appointment to the relatively low-ranking position of grand historian. The grand historians primary duty was to formulate the yearly calendar, identifying which days were ritually auspicious or inauspicious, and present it to the emperor prior to New Years Day. Besides these duties, the historian was also to travel with the emperor for important rituals. By his account, by the age of ten Sima was able to read the old writings and was considered to be a promising scholar, Sima grew up in a Confucian environment, and Sima always regarded his historical work as an act of Confucian filial piety to his father. In 126 BC, around the age of twenty, Sima Qian began a tour around China as it existed in the Han dynasty. He then went to seek the place of the legendary Xia dynasty rulers Yu on Mount Kuaiji. He then went north to Huaiyin to see the grave of Han dynasty general Han Xin, then continued north to Qufu, the hometown of Confucius, where he studied ritual and other traditional subjects. After his travels, Sima was chosen to be a Palace Attendant in the government, Sima married young and had one daughter. In 110 BC, at the age of thirty-five, Sima Qian was sent westward on an expedition against some barbarian tribes. That year, his father ill and could not attend the Imperial Feng Sacrifice. Suspecting his time was running out, he summoned his son home to complete the historical work he had begun. Sima Tan wanted to follow the Annals of Spring and Autumn - the first chronicle in the history of Chinese literature, fueled by his fathers inspiration, Sima Qian started to compile Shiji, which became known in English as the Records of the Grand Historian, in 109 BC. Three years after the death of his father, Sima Qian assumed his fathers position as Court Astrologer. In 105 BC, Sima was among the chosen to reform the calendar. As a senior official, Sima was also in the position to offer counsel to the emperor on general affairs of state. In 99 BC, Sima Qian became embroiled in the Li Ling affair, Emperor Wu attributed the defeat to Li Ling, with all government officials subsequently condemning him for it
29.
Warring States period
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The Warring States Period derives its name from the Record of the Warring States, a work compiled early in the Han dynasty. The political geography of the era was dominated by the Seven Warring States, namely, Qin, The State of Qin was in the far west, with its core in the Wei River Valley and Guanzhong. This geographical position offered protection from the states of the Central Plains, the Three Jins, Northeast of Qin, on the Shanxi plateau, were the three successor states of Jin. These were, Han, south, along the Yellow River, Zhao, the northernmost of the three. Qi, located in the east of China, centred on the Shandong Peninsula, described as east of Mount Tai, Chu, located in the south of China, with its core territory around the valleys of the Han River and, later, the Yangtze River. Yan, located in the northeast, centred on modern-day Beijing, late in the period Yan pushed northeast and began to occupy the Liaodong Peninsula Besides these seven major states, some minor states also survived into the period. Yue, On the southeast coast near Shanghai was the State of Yue, Sichuan, In the far southwest were the States of Ba and Shu. These were non-Zhou states that were conquered by Qin late in the period, in the Central Plains comprising much of modern-day Henan Province, many smaller city states survived as satellites of the larger states, though they were eventually to be absorbed as well. Zhongshan, Between the states of Zhao and Yan was the state of Zhongshan, the Spring and Autumn period was initiated by the eastward flight of the Zhou court. There is no one single incident or starting point for the Warring States era, some proposed starting points are as follows,481 BC, Proposed by Song-era historian Lü Zuqian, since it is the end of the Spring and Autumn Annals. 476–475 BC, The author, Sima Qian, of Records of the Grand Historian who chose the year of King Yuan of Zhou. 403 BC, The year when Han, Zhao and Wei were officially recognised as states by the Zhou court, author Sima Guang of Zizhi Tongjian tells us that the symbol of eroded Zhou authority should be taken as the start of the Warring States era. The Spring and Autumn period led to a few states gaining power at the expense of many others, during the Warring States period, many rulers claimed the Mandate of Heaven to justify their conquest of other states and spread their influence. Other major states also existed, such as Wu and Yue in the southeast, the last decades of the Spring and Autumn era were marked by increased stability, as the result of peace negotiations between Jin and Chu which established their respective spheres of influence. This situation ended with the partition of Jin, whereby the state was divided between the houses of Han, Zhao and Wei, and thus enabled the creation of the seven major warring states. This allowed other clans to gain fiefs and military authority, and decades of struggle led to the establishment of four major families. The Battle of Jinyang saw the allied Han, Zhao and Wei destroy the Zhi family, with this, they became the de facto rulers of most of Jins territory, though this situation would not be officially recognised until half a century later. The Jin division created a vacuum that enabled during the first 50 years expansion of Chu and Yue northward
30.
Sun Bin's Art of War
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As a consequence, Sun Bins Art of War is sometimes conflated with Sun Tzus The Art of War. In April 1972, bamboo slips of both Sun Tzus and Sun Bins works were unearthed in the Yinque Hills, due to natural erosion, some of the bamboo slips were damaged and difficult to reinterpret. The current edition of Sun Bins Art of War contains 16 chapters from 222 bamboo slips, Sun believes that the historically progressive unification accomplished in war had been an important means of facilitating the submission of feudal lords. To start a war, one must have a storage of materials, Sun also pointed out that Warmongers will inevitably lose and those who expect to make a fortune out of war will also suffer defeat and disgrace. Sun Bin advises King Wei and Tian Ji, engaging them in a discussion on his basic thoughts about strategy. The chapter focuses on attacks on weakly defended key enemy positions and on the military philosophy of using Tao. Set in the Battle of Maling, Sun Bin and Tian Ji discuss the problems of battlefield positions in field operations, the combination of terrain, weapons and the types of soldiers is emphasized. Comments on the principles of building and training an army. On the topic of building an army, Sun Bin focuses on the employment of the best soldiers in terms of field command and he stresses five factors that will lead to constant victory, The commander who has won the sovereigns trust and has an independent command will win. The one who knows the art of war will win, the one who gets uniform support from his soldiers will win. The one whose work in concert with each other will win. The one who is good at analysing and utilising terrain will win, there are also five corollaries that will lead to constant defeat, The one whose command is constrained by the sovereign will be defeated. The one who does not know the art of war will be defeated, the one who does not have the support of his soldiers will be defeated. The one whose subordinates do not work in harmony will be defeated, the one who does not know to use spies will be defeated. Discusses the methods of a commander and the principles of battle formation and it emphasises that a commander must be well versed in both meteorology and geography. He also must get the support of his people at home, in a direct battle, he knows well the basic points of the eight formations. If one is sure of victory he will fight, if unsure he should not fight, Sun Bin also emphasises that in laying a formation, the army can be divided into three divisions. In each, the best soldiers should be placed as a vanguard and he emphasises dividing the army into three teams and engaging one team in battle in while leaving the other two strictly in defence
31.
Western world
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The Western world or the West is a term usually referring to different nations, depending on the context, most often including at least part of Europe. There are many accepted definitions about what they all have in common, the Western world is also known as the Occident. The concept of the Western part of the earth has its roots in Greco-Roman civilization in Europe, before the Cold War era, the traditional Western viewpoint identified Western Civilization with the Western Christian countries and culture. Its political usage was changed by the antagonism during the Cold War in the mid-to-late 20th Century. The term originally had a literal geographic meaning, Western culture was influenced by many older great civilizations of the ancient Near East, such as Phoenicia, Minoan Crete, Sumer, Babylonia, and also Ancient Egypt. It originated in the Mediterranean basin and its vicinity, Greece, over time, their associated empires grew first to the east and west to include the rest of Mediterranean and Black Sea coastal areas, conquering and absorbing. Later, they expanded to the north of the Mediterranean Sea to include Western, Central, numerous times, this expansion was accompanied by Christian missionaries, who attempted to proselytize Christianity. There is debate among some as to whether Latin America is in a category of its own, specifically, Western culture may imply, a Biblical Christian cultural influence in spiritual thinking, customs and either ethic or moral traditions, around the Post-Classical Era and after. European cultural influences concerning artistic, musical, folkloric, ethic and oral traditions, the concept of Western culture is generally linked to the classical definition of the Western world. In this definition, Western culture is the set of literary, scientific, political, artistic, much of this set of traditions and knowledge is collected in the Western canon. The term has come to apply to countries whose history is marked by European immigration or settlement, such as the Americas, and Oceania. The geopolitical divisions in Europe that created a concept of East and West originated in the Roman Empire, Roman Catholic Western and Central Europe, as such, maintained a distinct identity particularly as it began to redevelop during the Renaissance. Even following the Protestant Reformation, Protestant Europe continued to see itself as more tied to Roman Catholic Europe than other parts of the civilized world. Use of the term West as a cultural and geopolitical term developed over the course of the Age of Exploration as Europe spread its culture to other parts of the world. Additionally, closer contacts between the West and Asia and other parts of the world in recent times have continued to cloud the use, herodotus considered the Persian Wars of the early 5th century BC a conflict of Europa versus Asia. The terms West and East were not used by any Greek author to describe that conflict, the Great Schism and the Fourth Crusade confirmed this deviation. The Renaissance in the West emerged partly from currents within the Roman Empire, Ancient Rome was a civilization that grew from a city-state founded on the Italian Peninsula about the 9th century BC to a massive empire straddling the Mediterranean Sea. In its 12-century existence, Roman civilization shifted from a monarchy, to a republic, nonetheless, despite its great legacy, a number of factors led to the eventual decline of the Roman Empire
32.
East Asia
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East Asia is the eastern subregion of the Asian continent, which can be defined in either geographical or ethno-cultural terms. Geographically and geopolitically, it includes China, Taiwan, Mongolia, Korea and Japan, it covers about 12,000,000 km2, or about 28% of the Asian continent, the East Asian people comprise more than 1.5 billion people. About 38% of the population of Asia and 22%, or over one fifth, the overall population density of the region is 133 inhabitants per square kilometre, about three times the world average of 45/km2. Historically, societies in East Asia have been part of the Chinese cultural sphere, major religions include Buddhism, Confucianism or Neo-Confucianism, Taoism, Chinese folk religion in China and Taiwan, Shinto in Japan, Korean shamanism in Korea. Shamanism is also prevalent among Mongolians and other populations of northern East Asia. The Chinese calendar is the root from which many other East Asian calendars are derived, Chinese Dynasties dominated the region in matters of culture, trade, and exploration as well as militarily for a very long time. There are records of tributes sent overseas from the kingdoms of Korea. There were also considerable levels of cultural and religious exchange between the Chinese and other regional Dynasties and Kingdoms, as connections began to strengthen with the Western world, Chinas power began to diminish. Around the same time, Japan solidified itself as a nation state, throughout World War II, Korea, Taiwan, much of eastern China, Hong Kong, and Vietnam all fell under Japanese control. Culturally, China, Japan, Korea, Taiwan and Vietnam are commonly seen as being encompassed by cultural East Asia, there are mixed debates around the world whether these countries or regions should be considered in East Asia or not. Vietnam Siberia in Russia Sovereignty issues exist over some territories in the South China Sea, however, in this context, the term Far East is often more appropriate which covers ASEAN countries and the countries in East Asia. However, being a Eurocentric term, Far East describes the geographical position in relation to Europe rather than its location within Asia. Alternatively, the term Asia Pacific Region is often used in describing East Asia and this usage, which is seen in economic and diplomatic discussions, is at odds with the historical meanings of both East Asia and Northeast Asia. The Council on Foreign Relations defines Northeast Asia as Japan and Korea, the military and economic superpower of China became the largest economy in the world in 2014, surpassing the United States of America. Currently in East Asia, trading systems are open, and zero or low duties on imports of consumer and capital goods etc. have considerably helped stimulate cost-efficiency. Free and flexible labor and other markets are important factors making for high levels of business-economic performance. East Asian populations have demonstrated highly positive work ethics, there are relatively large and fast-growing markets for consumer goods and services of all kinds. The culture of East Asia has been influenced by the civilisation of China, East Asia, as well as Vietnam, share a Confucian ethical philosophy, Buddhism, political and legal structures, and historically a common writing system
33.
Western culture
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The term also applies beyond Europe, to countries and cultures whose histories are strongly connected to Europe by immigration, colonization, or influence. For example, Western Culture includes countries in the Americas and Australasia, whose language, before the Cold War era, the traditional Western viewpoint identified Western Civilization with the Western Christian countries and culture. Ancient Greece is considered the birthplace of Western culture, with the worlds first democratic system of government and major advances in philosophy, science, Greece was followed by Rome, which made key contributions in law, government, engineering and political organization. European culture developed with a range of philosophy, medieval scholasticism, and mysticism. Rational thinking developed through an age of change and formation, with the experiments of the Enlightenment. More often an ideology is what will be used to categorize it as a Western society. There is some disagreement about what nations should or should not be included in the category, many parts of the Eastern Roman Empire are considered Western today but were Eastern in the past. Since the context is highly biased and context-dependent, there is no agreed definition what the West is and it is difficult to determine which individuals fit into which category and the East–West contrast is sometimes criticized as relativistic and arbitrary. Globalism has spread Western ideas so widely that almost all cultures are, to some extent. Stereotyped views of the West have been labeled Occidentalism, paralleling Orientalism—the term for the 19th-century stereotyped views of the East, as Europe discovered the wider world, old concepts adapted. The area that had formerly considered the Orient became the Near East, as the interests of the European powers interfered with Meiji Japan and Qing China for the first time. Thus, the Sino-Japanese War in 1894–1895 occurred in the Far East, the Greeks contrasted themselves to their Eastern neighbors, such as the Trojans in Iliad, setting an example for later contrasts between east and west. In the Middle Ages, the Near East provided a contrast to the West, concepts of what is the West arose out of legacies of the Western Roman Empire and the Eastern Roman Empire. Later, ideas of the west were formed by the concepts of Latin Christendom, Western culture is neither homogeneous nor unchanging. As with all cultures, it has evolved and gradually changed over time. Nevertheless, it is possible to follow the evolution and history of the West, and appreciate its similarities and differences, its borrowings from, and contributions to, other cultures of humanity. Nevertheless, the Greeks felt they were the most civilized and saw themselves as something between the wild barbarians of most of Europe and the soft, slavish Middle-Easterners. In the meantime, however, Greece, under Alexander, had become a capital of the East, the Celts also created some significant literature in the ancient world whenever they were given the opportunity
34.
Yinqueshan Han Slips
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The Yinqueshan Han Slips are ancient Chinese writing tablets from the Western Han Dynasty, made of bamboo strips and discovered in 1972. The tablets contain many writings that were not previously known or shed new light on the ancient versions of classic texts, the Yinqueshan Han Tombs were accidentally unearthed by construction workers on April 10,1972. Archaeologists arrived a few days later to excavate the site, the bamboo slips were discovered in Tombs no.1 and 2 at the foot of Yinqueshan, located southeast of the city of Linyi in the province of Shandong. The occupant had been identified as a military officer bearing the surname Sima,2, unearthed the same year, contained 32 strips of bamboo writings which clearly represent sections of a calendar for the year 134 BC. The time of burial for both tombs had been dated to about 140 BC/134 BC and 118 BC, the texts having been written on the slips before then. After restoration and arrangement, the slips were organised into an order of nine groups and 154 sections. The slips are kept in the Yinqueshan Han Tombs Bamboo Slips Museum, more than 38% of slips were heavily damaged, which made the texts reconstruction a very difficult task. Preliminarily, apart of the most famous texts of Yinqueshan, some 80 more were identified, guodian Chu Slips Mawangdui Silk Texts Shuanggudui Shuihudi Qin bamboo texts Zhangjiashan Han bamboo texts Yinqueshan Zhengli Xiaozu. Bamboo Slips from Han Tomb in Yinqueshan, Linyi, Yinqueshan Han Tomb Zhujian Museum. Excavated Chinese Texts and Their Traditional Studies, Yinqueshan, Military Science, shanghai, East China Normal University Chubanshe. The Lost Bamboo and Silk Texts and the Academic History
35.
Shandong Museum
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The Shandong Museum is the principal museum of Shandong Province. It is located in the City of Jinan, Shandong, China and it is one of the largest museums in the country. The Shandong Museum occupies a building with 82,900 square meters of space, the natural history section features fossils from Shanwang and a fossil skeleton of Shantungosaurus. The forerunner of the Shandong Museum, the Yidu Museum, was established by the British Baptist missionary John Sutherland Whitewright in Qingzhou in 1887, the museum moved to Jinan in 1904 and was renamed to Guangzhi Yuan. In 1942, the museum expanded to a building in the compound of the Red Swastika Society on Shangxin Street. In August 1991, construction on a new building for the museum started in the south of Jinan, at the intersection of Li Shan Road and Jing Shiyi Road, near the Thousand Buddha Hill. The building was completed in October 1992, its address is, Number 14 Jing Shiyi Road, Lixia District. In December 2007, ground was broken for a new, significantly larger museum located on Yaojia Street in the Lixia District to the southeast of Jinans city center and this new museum building was opened to the public on November 16,2010. The official name of the new museum was shortened from Shandong Provincial Museum to Shandong Museum
36.
Spring and Autumn Annals
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The Spring and Autumn Annals is an ancient Chinese chronicle that has been one of the core Chinese classics since ancient times. The Annals is the chronicle of the State of Lu. It is the earliest surviving Chinese historical text to be arranged in annals form, because it was traditionally regarded as having been compiled by Confucius, it was included as one of the Five Classics of Chinese literature. The entries are written, averaging only 10 characters per entry. During the Warring States period, a number of commentaries to the Annals were created that attempted to elaborate on or find deeper meaning in the entries in the Annals. The Commentary of Zuo, the best known of these commentaries, became a classic in its own right, the Spring and Autumn Annals was likely composed in the 5th century BC, and apart from the Bamboo Annals is the only such work to have survived from that period. By the time of Confucius, in the 6th century BC, the Annals was not the only work of its kind, as many other Eastern Zhou states also kept annals in their archives. The entries average only 10 characters in length, the longest entry in the work is only 47 characters long. There are 11 entries that read simply *tung 螽 – a plague of insects, since the text of this book is terse and its contents limited, a number of commentaries were composed to explain and expand on its meanings. They are based upon different editions of the Spring and Autumn Annals, the surviving commentaries are known collectively as the Three Commentaries on the Spring and Autumn Annals. Modern scholars disagree whether it is truly a commentary on the Spring. In any case, scholars have found it by far the most useful among the three surviving commentaries both as a source for the period and as a guide to interpreting the Annals. The Annals is one of the core Chinese classics and had an influence on Chinese intellectual discourse for nearly 2500 years. The Annals terse style was interpreted as Confucius deliberate attempt to convey lofty principles in subtle words, many Western scholars have given similar evaluations, the French sinologist Édouard Chavannes referred to the Annals as an arid and dead chronicle. The Annals have become so evocative of the era in which they were composed that it is now referred to as the Spring. The Chinese Classics, Volume 5, Parts I and II, studies on the Gongyang and Guliang Commentaries. Bulletin of the Museum of Far Eastern Antiquities, the Tso Chuan, Selections from Chinas Oldest Narrative History. Lüshi Chunqiu Full text of Spring and Autumn Annals Chinese Literature - Spring and Autumn Annals Chinaknowledge. de
37.
Records of the Grand Historian
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The work covers the world as it was then known to the Chinese and a 2500-year period from the age of the legendary Yellow Emperor to the reign of Emperor Wu of Han in the authors own time. The Records has been called a text in Chinese civilization. After Confucius and the First Emperor of Qin, Sima Qian was one of the creators of Imperial China, not least because by providing definitive biographies, the Records set the model for the 24 subsequent dynastic histories of China. The work that became Records of the Grand Historian was begun by Sima Tan, after his death in 110 BC, it was continued and completed by his son and successor Sima Qian, who is generally credited as the works author. Sima Qian is known to have completed the Records before his death in c.86 BC, with one copy residing in the capital of Changan. Details regarding the Records early reception and circulation are not well known, beginning in the Northern and Southern dynasties and the Tang dynasty, a number of scholars wrote and edited commentaries to the Records. Most 1st millennium editions of the Records include the commentaries of Pei Yin, Sima Zhen, the primary modern edition of the Records is the Zhonghua Book Company edition of 1959, and is based on an edition prepared by the Chinese historian Gu Jiegang in the early 1930s. There are two known surviving fragments of Records manuscripts from before the Tang dynasty, both of which are preserved in the Ishiyama-dera temple in Ōtsu, Japan, a number of woodblock printed editions of the Records survive, the earliest of which date to the Song dynasty. In all, the Records is about 526,000 Chinese characters long, making it four times longer than Thucydides History of the Peloponnesian War, Sima Qian conceived and composed his work in self-contained units, with a good deal of repetition between them. His manuscript was written on bamboo slips with about 24 to 36 characters each, even after the manuscript was allowed to circulate or be copied, the work would have circulated as bundles of bamboo slips or small groups. Endymion Wilkinson calculates that there were probably between 466 and 700 bundles, whose total weight would have been 88–132 pounds, which would have been difficult to access, later copies on silk would have been much lighter, but also expensive and rare. Until the work was transferred to many centuries later, circulation would have been difficult and piecemeal. Sima Qian organized the chapters of Records of the Grand Historian into five categories, the first five cover either periods, such as the Five Emperors, or individual dynasties, such as the Xia, Shang, and Zhou dynasties. The last seven cover individual rulers, starting with the First Emperor of Qin, Tables Chapters 13 to 22 are the Tables, which are one genealogical table and nine other chronological tables. Each table except the last one begins with an introduction to the period it covers, Hereditary Houses The Hereditary Houses is the second largest of the five Records sections, and comprises chapters 31 to 60. Within this section, the chapters are very different in nature than the later chapters. Many of the chapters are chronicle-like accounts of the leading states of the Zhou dynasty, such as the states of Qin and Lu. The later chapters, which cover the Han dynasty, contain biographies, Ranked Biographies The Ranked Biographies is the largest of the five Records sections, covering chapters 61 to 130, and accounts for 42% of the entire work
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