The Chinese Sky During The Han

A reconstruction of the Chinese sky of two thousand years ago, based on analysis of the first star catalogue in China and other sources. Presented in six well-sized star maps for 100 BC, it is especially important for the history of astronomy. The Han sky, with five times more constellations than Ptolemy knew, reflects diverse human activities. The way in which constellations were grouped discloses a systematic cosmology, uniting universe and the state. The work of the three Han schools is comparable to Ptolemy's Almagest. With three detailed Appendices on the constellations of the three schools, well illustrated to demonstrate the relation between sky and human society, this book is valuable not only for astronomy historians and sinologists, but in general for scholars interested in the ancient cultures of Asia.

The subject of sex was central to early Chinese thought. Discussed openly and seriously as a fundamental topic of human speculation, it was an important source of imagery and terminology that informed the classical Chinese conception of social and political relationships. This sophisticated and long-standing tradition, however, has been all but neglected by modern historians. In The Culture of Sex in Ancient China, Paul Rakita Goldin addresses central issues in the history of Chinese attitudes toward sex and gender from 500 B.C. to A.D. 400. A survey of major pre-imperial sources, including some of the most revered and influential texts in the Chinese tradition, reveals the use of the image of copulation as a metaphor for various human relations, such as those between a worshiper and his or her deity or a ruler and his subjects. In his examination of early Confucian views of women, Goldin notes that, while contradictions and ambiguities existed in the articulation of these views, women were nevertheless regarded as full participants in the Confucian project of self-transformation. He goes on to show how assumptions concerning the relationship of sexual behavior to political activity (assumptions reinforced by the habitual use of various literary tropes discussed earlier in the book) led to increasing attempts to regulate sexual behavior throughout the Han dynasty. Following the fall of the Han, this ideology was rejected by the aristocracy, who continually resisted claims of sovereignty made by impotent emperors in a succession of short-lived dynasties. Erudite and immensely entertaining, this study of intellectual conceptions of sex and sexuality in China will be welcomed by students and scholars of early China and by those with an interest in the comparative development of ancient cultures.

Here, at last, is the massively updated and augmented second edition of this landmark encyclopedia. It contains approximately 1000 entries dealing in depth with the history of the scientific, technological and medical accomplishments of cultures outside of the United States and Europe. The entries consist of fully updated articles together with hundreds of entirely new topics. This unique reference work includes intercultural articles on broad topics such as mathematics and astronomy as well as thoughtful philosophical articles on concepts and ideas related to the study of non-Western Science, such as rationality, objectivity, and method. You’ll also find material on religion and science, East and West, and magic and science.

The Book of Later Han (Houhanshu) by Fan Ye (398-445) is enormously important as China’s most complete work on Eastern Han history in biographical form. For the first time in any Western language, the author introduces Fan Ye’s magnificent writings in lively translation with rich annotation and informative and insightful commentary. This first volume covers its early military history and highlights the lives and achievements of the twenty-eight generals who helped Emperor Guangwu unify China and establish the Eastern Han dynasty. Also included are images of these twenty-eight founding fathers, maps, and information related to early Eastern Han systems.

Chinese Esoteric Buddhism is generally held to have been established as a distinct and institutionalized Buddhist school in eighth-century China by “the Three Great Masters of Kaiyuan”: Śubhākarasiṃha, Vajrabodhi, and Amoghavajra. Geoffrey C. Goble provides an innovative account of the tradition’s emergence that sheds new light on the structures and traditions that shaped its institutionalization. Goble focuses on Amoghavajra (704–774), contending that he was the central figure in Esoteric Buddhism’s rapid rise in Tang dynasty China, and the other two “patriarchs” are known primarily through Amoghavajra’s teachings and writings. He presents the scriptural, mythological, and practical aspects of Chinese Esoteric Buddhism in the eighth century and places them in the historical contexts within which Amoghavajra operated. By telling the story of Amoghavajra’s rise to prominence and of Esoteric Buddhism’s corresponding institutionalization in China, Goble makes the case that the evolution of this tradition was predicated on Indic scriptures and practical norms rather than being the product of conscious adaptation to a Chinese cultural environment. He demonstrates that Esoteric Buddhism was employed by Chinese rulers to defeat military and political rivals. Based on close readings of a broad range of textual sources previously untapped by English-language scholarship, this book overturns many assumptions about the origins of Chinese Esoteric Buddhism.

The Routledge Handbook of Chinese Medicine is an extensive, interdisciplinary guide to the nature of traditional medicine and healing in the Chinese cultural region, and its plural epistemologies. Established experts and the next generation of scholars interpret the ways in which Chinese medicine has been understood and portrayed from the beginning of the empire (third century BCE) to the globalisation of Chinese products and practices in the present day, taking in subjects from ancient medical writings to therapeutic movement, to talismans for healing and traditional medicines that have inspired global solutions to contemporary epidemics. The volume is divided into seven parts: Longue Durée and Formation of Institutions and Traditions Sickness and Healing Food and Sex Spiritual and Orthodox Religious Practices The World of Sinographic Medicine Wider Diasporas Negotiating Modernity This handbook therefore introduces the broad range of ideas and techniques that comprise pre-modern medicine in China, and the historiographical and ethnographic approaches that have illuminated them. It will prove a useful resource to students and scholars of Chinese studies, and the history of medicine and anthropology. It will also be of interest to practitioners, patients and specialists wishing to refresh their knowledge with the latest developments in the field. The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license

Tian, or Heaven, had multiple meanings in early China. It had been used since the Western Zhou to indicate both the sky and the highest god, and later came to be regarded as a force driving the movement of the cosmos and as a home to deities and imaginary animals. By the Han dynasty, which saw an outpouring of visual materials depicting Heaven, the concept of Heaven encompassed an immortal realm to which humans could ascend after death. Using excavated materials, Lillian Tseng shows how Han artisans transformed various notions of Heaven—as the mandate, the fantasy, and the sky—into pictorial entities. The Han Heaven was not indicated by what the artisans looked at, but rather was suggested by what they looked into. Artisans attained the visibility of Heaven by appropriating and modifying related knowledge of cosmology, mythology, astronomy. Thus the depiction of Heaven in Han China reflected an interface of image and knowledge. By examining Heaven as depicted in ritual buildings, on household utensils, and in the embellishments of funerary settings, Tseng maintains that visibility can hold up a mirror to visuality; Heaven was culturally constructed and should be culturally reconstructed.