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The end of the 18th to the beginning of the 20th century saw an encounter between two high civilizations, the Chinese and the Western. The innumerable discourses of the time reveal that the mutual curiosity of both sides was immense and comparable. The larger impact of European literature is documented by the larger number of translations into Chinese compared to translations from Chinese into Western languages. Hongloumeng was among the first representative literary works to be introduced to Western readers. This paper examines early Western reception and critique at a time when there was no full translation available. It sees a polarization between supporters and opponents of Hongloumeng. The discourse on Hongloumeng was used as a means to interpret Chinese literature or even Chinese culture as a whole. At the beginning of the discourse, a few opinion leaders in both civilizations shaped the key judgment that the other literary culture was inferior to their own. Despite cultural differences, the need for change in Chinese society and the attractiveness of the "modernity" of Western culture lead to a modernization of Chinese society. It took a century to get to know each other better, to change attitudes from ethnocentric to dialectical, to stop exploiting the novel and to come to the insight that Chinese literature with Dream as one of its masterpieces was not only comparable to other world literatures but also could bring value to Western readers. This paper concentrates on the phase between the early reception of Dream in the West since 1815 and the first full translation, which appeared in 1929. [ABSTRACT FROM AUTHOR]

The issue of the relationship between divine and human is one of the most important aspects of creation myths, and it appears both in Genesis 1-3 and in creation myths which come from ancient Chinese texts. This paper adopts Cross- Textual Reading and analysis the two texts from Hebrew and Chinese. Through crossing creatively between these two texts in different angles, the readers will succeed in deeper knowledge on this subject, even on these two different cultures in their minds. The paper concludes that there is no absolute separation between divine and human in these two different creation myths; creation harmonies redemption in the light of the texts of each other. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Khitan took the historical chance at the beginning of the 10th century to conquer north China and southern Manchuria and found the Liao Dynasty (907-1125), which stood in north Asia for more than two hundred years as rival for the Chinese dynasties in the south. In their effort to rule such a multi-ethnic and multi-cultural empire, the Liao rulers created a unique dual political system, in which two different sets of political institutions were established for the Khitan and the Han-Chinese respectively. The Liao central government was comprised of the northern and the southern administrations: the northern administration was responsible for Khitan and other nomadic tribes, while the southern administered Han-Chinese and Bohai. On the local level, traditional tribal organs of the Khitan were kept parallel to Han-Chinese prefectures and counties. This paper attempts to trace the origin and historical developments of this dual system, to identify various factors which helped to shape its form, and finally to discuss in detail various administrative institutions of this dual system in the Liao central and local governments. [ABSTRACT FROM AUTHOR]

The Old Uighur manuscript Kšanti Kılguluk Nom Bitig was translated from the Chinese text Cibei-daochang-chanfa. The fragments of this manuscript is found both within China and abroad. Scholars from different countries have studied these fragments and published their research findings in the last few years. However, few scholars have studied the linguistic features of this manuscript so far. This paper utilizes the two volumes of Das Buch von der Sündentilgung, Edition des alttürkischbuddhistischen Ksanti Kilguluk Nom Bitig (Berliner Turfantexte XXV) by Jens Wilkens in 2007 to discuss the case of nouns in Ksanti Kilguluk Nom Bitig. [ABSTRACT FROM AUTHOR]

This paper gives an overview of previous research on Zen lexicology, puts forward and explained a methodology of Zen lexical research from three perspectives. They are lexicography, comparative study, and textual criticism and interpretation of vernacular words in Zen. [ABSTRACT FROM AUTHOR]

This paper studies the different aspects when the Oroqen language borrows Mongolian vocabulary, including translation by meaning and transliteration. It also examines the range of meanings of the Mongolian loanwords in the case of transliteration, the pronunciation rules of Mongolian loanwords in the Oroqen language and the impact of the Mongolian loanwords on the Oroqen language. The author postulates that the borrowing process from the Mongolian language by the Oroqen language might be from the borrowing of pronunciation to the borrowing of the vocabulary, and finally to the borrowing of grammar. The author also points out that some Mongolian loanwords retain earlier Mongolian phonetic forms. [ABSTRACT FROM AUTHOR]

In this paper, nine fragments of woodblock-printed Buddhist texts unearthed from the ruins of the Quadrilateral Pagoda in the Baisigou Valley, the Helan Mountains, are found to be scattered from The Sutra of the Perfect Enlightenment and another Buddhist manual of repentance both discovered at the same place, and two fragments of woodblock painting from the same place are identified as the same one at the beginning of The Sutra of the Contemplation of Maitreya Bodhisattva's Ascent to Tushita Heaven Spoken by the Buddha printed at the time of the Tangut Emperor Renzong. Two unidentified fragments of Woodblock-printed Buddhist Texts in Tangut characters, unearthed from the Grotto Temples in the Shanzuigou Valley, numbered K2:189 and K2:96, are found to be the Tangut translation of the Commentary on the Suramgama Sutra by Changshui Zixuan, the great Huayan master of the Northern Sung dynasty. The Tangut fragment numbered K2:33 is found in content very close to the Commentary on the Mahāyana Sastra written by another Northern Song Huayan master Puguan. [ABSTRACT FROM AUTHOR]

Focusing on Hong Zicheng's literary history study, this paper tries to trace Hong's methodology of "value neutrality" from its very beginning. As a case study, I want to construct Hong's structural vision of knowledge and emotion. For contemporary critical trends, we should revalue the methodology and the concepts around the controversy initiated by his literary history writing. We should understand the "value neutrality" together with "value relevance". Both attempts are needed because on one hand, one should emphasize the function of epistemology against a "over value judgment", on the other hand, one should insist a humanist position against a "non value judgment". It is the only way to maintain the enlightenment dimension of any literary aesthetic ideology, so that the aesthetics is not drown in politics. [ABSTRACT FROM AUTHOR]

The Manuscript numbered P.4058v of fortune book about Twenty-eight stars in Dunhuang is reorganized from the Buddhist literature Mahavaipulya mahasamghata sutra in the Southern and Northern Dynasties time ,but the primary intention of P.4058 about divination contradicts with the original meaning of Buddhist literature. These universal historical movement, annotated specifically Buddhism in China's dissemination, has experienced the local understanding and transformation. As the most early fortune book in present China, P.4058v was utilized possibly in the medical practice in Middle Age. In ancient times, the culture of divination is frequently filled with medicine characteristic and the resource of various religious subjects shares each other. This share brings about the appearance of medicine and divination intertwined in ancient society. This paper is a scholarly attempt to consider medieval social history by means of study on the divination literature in Dunhuang in order to response to academic requirements of the new era. [ABSTRACT FROM AUTHOR]

To many contemporary western scholars who study the history of early Christianity or the Christianity history in Asia, ―Nestorian Church‖ is a wrong and misinterpreting title for the church developing in Persia for so long time. However, most Chinese scholars who pay attention to the topic of Christianity in Tang dynasty, one of the focal points of the field of medieval Sino-western cultural relationship, still base their studies on the inaccurate or completely wrong conceptions of the so-called ―Nestorian Church‖ which were formed almost one hundred years ago. It‘s so pity that they seem to have no interest on the new advancement of ―other‖ disciplines. I think it is quite necessary for the researchers of Christianity in Tang dynasty to learn and absorb the achievement of the study on history of western Christianity and probably some other discipline, because in contemporary context, the study of ―Nestorian Church‖ is no longer a pure philology study based merely on the excavated literature, it is some kind of synthetic culture study and religion study combining variety of knowledge. In this paper, I try to present and arouse the attention of the above mentioned problem according to analyse four wrong or misty statements being used to be followed by Chinese scholars, which could have been revised many years ago if referring to the achievement of other disciplines. [ABSTRACT FROM AUTHOR]

This paper aims at re-examining Qohelet in the light of Zhuang zi from whose perspective we will try to understand and highlight the Hebrew sage in his approach to life and death. A cross-textual hermeneutical approach will be employed here. It will provide a framework for creative interaction and fertilization of two texts of which Biblical scholars in China find themselves in possession, and enrich our understanding of the one in relation to the other through the interplay of the ―alien‖ and the ―familiar‖. [ABSTRACT FROM AUTHOR]

Gu Xiegang‘s ―Cengleishuo‖ methodology is a type of textual criticism. It discusses ancient Chinese history based on the Book of Poetry, which indicates that Shang and Zhou do not come from the same origin, and Yu is the most ancient human being. However, that Shang and Zhou do not come from the same origin is not first proposed by Gu Xiegang, but a long term controversy between the Old Scripture doctrine and the New Scripture doctrine. Already in Qing Dynasty, Dai Zhen, the representative of traditional ology, has similar conclusion. By comparing ―Cengleishuo‖ and Dai Zhen‘s theory, we can find that some of the conclusion of ―Cengleishuo‖ are problematic, although it is a valid historiographical method. This paper also argues that ―Cengleishuo‖ is deeply influenced by Hu Shi rather than Wang Guowei. [ABSTRACT FROM AUTHOR]

The Old Turks were influenced by the Iranian culture. According to Denis Sinor and other scholars, people of the Turkic empire in the Mongolian Plateau are a large aggregation of different ethnics, including the races speaking Iranian, Ugric and Samoyedic languages. Some of personal names, tribal names and dignitary titles in Old Turkic are neither Turkic nor Mongolian, rather derived from the East Iranian or Tocharian. The surname of Turkic royal clan "…" corresponds to *Ashina in Sogdian, which is considered to be related to Iranian and Tocharian by the researchers such as Christopher Beckwith, I. N. Shervashidze, Sergei G. Kliashtornyi, Peter B. Golden in recent years. And the Indo-European-speaking races in Turpan, oasis of Tarim Basin and other places, such as Tocharians, Khotanese, Sogdians exerted a significant influence on the Old Turkic and the subsequent Uighur peoples in the aspect of culture. The Bugut Monument found in Mongolia in 1956 was built around AD 580 years or so, inscribed in Sogdian script on three sides. Liu Shiqing had been appointed to translate Buddhist scriptures Nirvana Sutra by Taspar, Turkic khan, at the end of the 6th century, which was recorded in History of Northern Qi. And the research of A. von Gabain and Louis Bazin indicates that the translation should be written in Sogdian. Furthermore, Manicheism was preached into Uighur and was established as state religion. The Uighur was further influenced by Sogdian culture and then created Uighur script based upon the cursive Sogdian alphabet. The paper is a comprehensive description of cultural relationships between the Old Turks and the races speaking Iranian and Tocharian, especially the cultural connections with Iran, on the basis of the latest achievements of linguistic researches, Chinese historical records and excavated documents. [ABSTRACT FROM AUTHOR]

The paper divides the ancient graphic symbols excavated by archaeologists along the Yellow River Basin in recent decades into eight categories. These symbols, mainly referring to those painted on pottery, few carved on bones, jade and stones between late primitive society and Shang Dynasty are used systematically to track the inventions of Chinese characters. In order to facilitate these utilization, the author systemizes and facsimiles as well as annotates them after removing duplications and fragments. [ABSTRACT FROM AUTHOR]

On Tanyingxiaolu, an extensively rewritten Chinese version of A Voyage to Lilliput, research has been concentrated on such issues as abridgement and characterization etc. This paper is an attempt to probe into the national sentiments revealed in the aforesaid version from the aspects of the connection between the rewriting and national tradition and of the connection between the rewriting and national stance. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

―Cross-Textual Hermeneutics‖ on Biblical studies, first advocated by Archie C. C. Lee, is an interpretative approach which tries to understand the biblical text in relation to the cultural-religious texts of Asian and seeks to achieve inter-penetration and integration of the two texts. In this paper, we will review Archie Lee‘s approach from three aspects: first, Background of culture and history which aroused this approach; Second, the characters of the approach which being different from the compare method and the approach of reader response. Third, the important of the approach for Sino-Western communications today which emphasized a syncretism reading between East and West, Asian Religion and Biblical Tradition. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

By comparing the description of the hydrography of Serike in Claudius Ptolemy's Geography and the Western Regions in Li Daoyuan's Shuijing Zhu, the author argues that the rivers Oichardes and Bautisos in Geography are the same as Shuijing Zhu's "North River" and "South River" in the Tarim Basin. Consequently, the author concludes that Greco-Roman geographers had hydrology knowledge of the Tarim Basin by the time of Ptolemy, mostly likely gained during East-West trades. [ABSTRACT FROM AUTHOR]

The two Indian Epics -- Mahabharata and Ramayana, were both completed in an extended period of time. This paper compares the social background and different values of the spousal relationship in the two Epics. [ABSTRACT FROM AUTHOR]

The article examines the rewriting and story levels in early Chinese fiction translation of "Yishuiqishinian" and "Tanyingxiaolu" which was published in Shanghai, China in 1872. It notes that the influences of intertexuality and contemporary socio-historical discourses have shaped the rewritten versions in early Chinese fiction translation. Moreover, it mentions that such versions demonstrate an attitude of a society who takes to foreign cultures.

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sino-Western Communications is the property of Institute of Sino-Western Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)