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This course examines the cultural history of China. Confucian, Daoist, and Buddhist traditions are parsed in the historical context. The course focuses on transitional periods when intellectual landscape changed dramatically, including the Warring States, Han and Six Dynasties, and Song-Liao-Jin-Yuan-Ming. It aims to enhance students’ understanding of Chinese history and thought, as well as to improve students’ analytical skills and critical thinking over historical materials, both primary and secondary sources.
《道德经》又称《道德真经》《老子》《老子经》，作者为春秋末期的大哲学家老子，主旨是从哲学的高度谈论政治与人生，共五千多字，后人将其分为八十一章，前三十七章被划为上篇的道经，主要阐述道，道指产生万物的根源，也是天地间所有规律、真理的总称。后四十四章被华为下篇的德经，主要阐述德，德是指具体事物的规律、本性。老子特别重视辩证地去观察、处理问题，向往小国寡民地社会，强调顺应自然、无为而治。
《管子》托名春秋早期政治家管仲所著，西汉末年经刘向整理，定为八十六篇，后来十篇亡佚，仅存七十六篇。其主体是战国时期齐国一部分稷下学者总结阐述管仲辅佐齐桓公称霸历史经验的著作，是一部阐述霸政的大书，也是一部汇聚百家学说的著作。《管子》提出了独具特色的富国主张，就是利用市场物价波动的规则实现富国强兵的目的，形成了以轻重之术为核心的治国方略。本书主要依据中华书局版的黎翔凤撰、梁运华整理的《管子校注》，该书以宋浙刻本为底本。
汉书，又称前汉书，东汉班固撰，是我国第一部纪传体断代史，主要记述汉高祖元年（公元前206年）至王莽地皇四年（公元23年）230年间的历史。全书分为纪12篇，主要记载西汉帝王的事迹；表8篇，主要记载汉代的人物事迹等；志10篇，专述典章制度、天文、地理以及各种社会现象；传70篇，主要记载各类人物的生平以及少数民族的历史等。本书以中华书局点校本《汉书》为底本，删除了原本中《汉书叙例》、颜师古等人的注以及“八表”的表格等。
《搜神记》是晋人干宝编著的一部志怪小说集，又名《搜神录》《搜神异记》《搜神传记》，收录古代及当时流传的各种神仙鬼怪故事，一方面取材于前代的经典史志，另一方面由作者本人采录，主要宣扬神仙术士之神通、精灵古怪之淫祀、妖怪变现之奇异、善恶因果之报应等方面的思想。本书以汪绍楹校注的中华书局1979年版为底本，参考李剑国《新辑搜神记 搜神后记》、胡怀琛校点《搜神记》、顾希佳选译《搜神记》黄涤明《搜神记全译》等多家整理本。
《高僧傳》全面記載了從佛教傳入中國的漢初到梁代天監十八年的高僧共257人，附見者又二百多人，是研究這一時期我國佛教發展史及歷史和文學等方面的重要資料。本書內容分三部分：前面是緒論和校勘說明，主體是僧傳原文的校註，後面有三個附錄。本書用大正藏為底本，並采錄其中一部分校勘記，以弘教藏、磧砂藏、金藏及金陵刻經處本互相校對，並參校出三藏記集、名僧傳抄、名僧傳目錄、內典錄、法苑珠林、開元錄、慧琳音義及可洪隨函錄等書的有關部分。
《西游记》是一部神怪小说，相传作者是明代的吴承恩，取材于唐贞观年间玄奘远出西域取经的事件，记述孙悟空、猪八戒、沙和尚保护唐三藏去西天取经，历经九九八十一难，取回真经皆成正果的故事。小说由两个故事结构组成，第一回到第七回写孙悟空出世及大闹天宫的故事，表现孙悟空对自由的执着追求和斗争最终失败的悲剧，体现人性的自由本质与现实生活的约束的矛盾处境，第八回到卷终写唐僧师徒取经，寓含经历艰难困苦最终获得成功的人生哲理。
《聊斋志异》是我国著名文学家蒲松龄所著的文学巨著。全书分为12卷，收录短篇文言小说491篇。内容十分广泛，多谈狐仙、鬼、妖，有着正统的传统儒释道思想和民间因果报应思想，反映了18世纪中国的社会面貌。爱情题材是其一大特色，多有道德劝诱的意味。笔法及内容上，兼具魏晋志怪及唐代传奇之特色。本书以2008年中华书局出版的中华经典普及文库《聊斋志异》为依据，并吸收了近年来在《聊斋志异》版本校订上的新的学术成果。
本书集结了十二篇余英时关于“士”的历史研究的专论，基本都采取了文化史和思想史的角度。“士”包括从先秦的“游士”，到秦汉以后的“士大夫”。作者的基本观点是把“士”看作中国文化传统中的一个相对的“未定项”——即承认“士”有社会属性但并非完全不能超越者。余英时指出，西方出现于近代的“知识分子”的概念与中国传承了两千多年的“士”的传统在基本精神上极为相似，但并不相等。中国的“士”的传统基本上反映了中国文化的特性。
This book traces the origins of Chinese culture from prehistoric times to the present, exploring the contribution of different factors and forces, ideas and inventions, events and leaders that have shaped Chinese civilization. It follows the development of Chinese civilization from the rise of Confucianism, Buddhism, and the great imperial dynasties to the Mongol, Manchu, and Western intrusions and the modern communist state. It also focuses on the influence of leading Chinese historians, poets, novelists, and dramatists to the impact of key philosophical and religious ideas, art forms, family patterns. This second edition includes a new chapter on China's recent opening to the world.
本书是吕思勉先生梳理的中国政治史，从民族起源开始，按时序叙述历朝历代史事直至民国开创，大致将中国史分为了五个时期，周以前的上古史、秦到盛唐的中古史、中唐到南宋的近古史、元到清中叶以前的近世史，以及从西力东渐到现在的最近世史。吕思勉先生提出，研究史学，要用科学的方法，析出不关于历史的学问，用现代科学的眼光研究史实，同时要懂得考据之学，既要懂得汉学家的考据之法，又要参考外国的史料。
This set of books provides a composite picture of the history of religion in ancient China from the emergence of writing ca. 1250 BC to the period of division in 589 AD. While Volume One narrates a multi-faceted tale of changing gods and rituals that includes the emergence of a form of “secular humanism” that doubts the existence of the gods and the efficacy of ritual and of an imperial orthodoxy, Volume Two covers all four religions- shamanism, Confucianism, Buddhism, and Daoism, among which Buddhism and Daoism receive special attention i on their pantheons, rituals, sacred geography, community organization, canon formation, impact on literature, and recent archaeological discoveries.
本书是吕思勉先生所著的一部断代史，初版于1947年。全书分前后两部分，前半部为政治史，按历史事件的顺序编排；后半部为社会经济文化史，采用分门别类的办法叙述，论及社会组织、社会等级、人民生计情形、实业、人民生活、政治制度、学术、宗教各个方面。作者认为这段时期内，就社会组织来说，新莽和东汉之间是一个大界线，从此豪强大族势力不断成长，封建依附关系进一步加强，终于导致出现长期割据分裂的局面。
本书是钱穆先生所著的一部中国通史，用大学教科书的体例写成。内容包括自上古三代以迄二十世纪中叶之中国历史的演变发展，尤其是经济与社会、政治制度、学术思想的状况及其相互影响，以此来阐明历史上治乱盛衰之原因和国家民族之精神。全书在内容取材上详述汉、唐时期而略写辽、金、元、清，详写中原地区而略写周边少数民族，详于阐述经济、政治、社会、文化、制度而略于具体的人与事，力求简要，仅举大纲，删其琐节。
Essays in this book focus on Tantric and Taoist Studies, and serve to underscore the impact of R. A. Stein’s work on Asian religious studies, including essays on the Hindu Tantra of south India and Kashmir, the Hindu-Buddhist Tantra of Bali, Tantric residua in the Buddhism of Indochina, and the Buddhist Tantric traditions of India, Tibet, China and Japan. The Taoist essays offer a diachronoic survey of that religion from its shadowy beginnings under the Han down through its renaissance in the Sung. Stein was renowned for his study in Tibetan epic poetry, the literature of Taoism and Buddhism, as well as Tantric Buddhism.
本书是研究战国史的断代史研究，本书着重论述战国时期从分裂割据走向统一，在政治、经济、军事、文化等领域发生的重大变革和发展。全书十二章，在首章概述了战国史料的整理和考订问题后，依次探讨了农业生产的发展，手工业和商品经济的发展，社会经济制度的变革，各诸侯国的变法改革，中央集权的政治体制及其重要制度，战争形势和规模的扩大，合纵、连横和兼并战争的变化，秦的统一，百家争鸣，科学和科学思想的发展，以及文化的发展。
This book describes the characteristics of Buddhism in China and the central region in the late Sui Dynasty in the fourth and fifth centuries. It analyzes the social background of the spread of Buddhism in China at that time, especially the relationship between foreign and domestic, politics and religion, and Buddhism and Taoism at that time. It also uses rich materials that reflect the preaching career of Chinese and foreign monks at that time. This third edition features a foreword by Stephen F. Teiser, and introductory remarks that analyze the development of the field of study from the 1950s to the present.
本书叙述了公元4世纪、5世纪初中国南部和中部地区佛教的特点，剖析了佛教在当时中国传播的社会背景，尤其是当时的夷夏关系、政教关系和佛道关系，并以丰富的资料反映了当年中外僧人的弘法生涯。全书除绪论外还有五章，分别是《历史概观（公元1-4世纪初）》《建康及东南佛教（约公元320-420年）》《襄阳、江陵和庐山的佛教中心及北方佛教的影响》 《“信仰的辩护”：公元4世纪及5世纪初的反对僧权和护持佛教》《“蛮族的皈依”：佛教冲突的早期历史》。
This book is a nuanced portrait that corrects the prevailing view of Huizong as decadent and negligent. Ebrey recasts him as a ruler genuinely ambitious in pursuing glory for his flourishing realm. He greatly expanded the court’s charitable ventures, founding schools, hospitals, orphanages, and paupers’ cemeteries. An accomplished artist, he surrounded himself with outstanding poets, painters, and musicians and built palaces, temples, and gardens of unsurpassed splendor. He treated Daoist spiritual masters with great deference, wrote scriptural commentaries, and urged his subjects to adopt his beliefs and practices. This devotion to the Daoist vision of sacred kingship eventually alienated the Confucian mainstream and compromised his ability to govern.
本书重塑了宋徽宗的形象，将其放回历史语境中，还原其不断追求卓越荣耀的雄心。徽宗在即位早期竭力超越朝廷党争，随后将精力转到自己擅长的领域。他大大拓展了朝廷的慈善事业，建立官学、医院、孤儿院、乞丐墓地。作爲艺术家，他身边围绕著杰出的诗人、画家、音乐家，他还修筑了壮丽的宫殿、寺观和庭园，后世几乎难以超越。他对道士青眼有加，爲道经作注，还让臣民也接受幷践行这种信仰，不过他对道教的虔诚最终偏离了儒学主流，削弱了他的治国能力。
This book is a study of medieval Chinese lay practices and beliefs. Chapter Two tackles the problem of the relationship among popular religion and the established religions of Buddhism, Daoism, and Confucianism. Chapter Three focuses on contemporary understanding of reciprocity and of the gods’ desire for recognition. Chapter Four documents the government’s changing policies toward popular deities, and suggests that the government’s main purpose was to harness the power of the gods for the purposes of the state. Chapters Five and Six explore the impact of the commercial revolution on the popular pantheon. Sources used include temple inscriptions, literary notes, the administrative law code, and local histories.
北宋的知识氛围是自信、活泼、外向和探索性的。在南宋，它转向内向。然而，这种转向以道德重建为救亡图存之道，使保守主义思想最终被树立为国家正统，也就是“理学”。这种转向与高宗皇帝不惜一切代价赢得帝国安全的不言而喻的决心密不可分。本书探讨了高宗如何利用意识形态的装饰来巩固皇帝手中非凡的国家权力。道德保守派的政治命运的起起落落也被特别考察，以考察它们对最终成为国家正统的新儒学本质的影响。
This book collects ten essays interested in the interrelations of Confucian ideas and the behavior of individuals and groups, as well as the civilization it dominated for centuries. These essays are case studies dealing with a wide range of ideas and with manifestations of social and cultural behavior scattered across two millennia. Each essay seeks to clarify some of the complexities of the Confucian tradition itself, to point out how it has interacted with other traditions in given circumstances, and to show how it has changed in response to the demands of new defenders or new times.
本书是饶宗颐先生研究历史观念史的著作，说明了正统观念的发生、衍化和争论的历史实相。本书分为通论、资料两大部分，既是史学专著，又是史料汇编。通论部分包括十三章，大体上按照时间先后细致梳理历史上有影响的、不同形式的正统之论。资料部分包括三部分，按时间先后，列举历代论述正统论的文字，按照时间顺序罗列历代有关正统论的史料原文，末附出处，间附以按语，或者考证史料，或者补充作者生平，或者驳正观点等。
本书不将朱熹看成一位超然独立的思想家，而将他的思想发展置于他与同时代学人的关系和交往的背景下考察，事实上是一部南宋道学史。作者基于学术与政治之间的关系把南宋道学史分为四个时期，重现了道学的历史发展过程：第一时期是儒学从北宋转入南宋的过渡阶段，第二时期和第三时期是朱熹、张栻、吕祖谦、陆九渊、陈亮诸巨儒在学术思想上特别活跃的时代，第四时期始于朱熹身后，下至南宋之亡，道学被朝廷尊为正统，然而却已式微。
Against the strong historical bias that the most important and impressive causeway of culture passed through Southern Song, this book demonstrates the importance of cultural developments in North China under the Chin (1115-1234) both for their continuation of earlier northern patterns and for their own contributions in such areas as literature, art, Confucian thought, and Buddhist and Taoist religious practices. Part One consists of three essays on history and institutions. Part Two consists of three essays on religion and Confucian thought during the Chin. Part Three includes four essays that relate aspects of literature and art to sociopolitical and cultural developments.
本書的研究主旨是：元代中期以後，一個日益壯大的蒙古、色目士人群體業已出現，而且蒙古、色目士人與漢族士人交往密切，形成一個多族士人圈。自四個方面論證：第一，蒙古、色目士人群體的出現與成長。第二，由於文化素養相同，各族士人乃能形成同鄉、姻親、師生、座主門生與同年及同僚等關係，而這些關係更進一步成為各族士人間密切交融的一個網絡。第三，集體文化互動之頻繁。第四，士人群體意識之凝聚，顯然各族士人之群體意識己凌駕於族群意識之上。
本書收錄明史論文十篇，內容及性質主要關涉人物及史料，故名《明代人物與史料》，與作者早前出版的《明代人物與傳說》等量齊觀。歷史研究首重證據，本書的論文雖然各自為題，但總歸為幾個特點︰一、以考證史實、鑑辨史料為立論基礎，尋溯歷史真貌，賦予意義；二、重視筆記小說、野史稗聞，擴拓史料，增廣見聞；三、廣博採訪，考覈資料，推翻穿鑿附會、流傳廣泛的說法；四、挑出前人未曾注意的問題，爬梳勘察史料，尋根索源，另闢蹊徑。
This book provides a comprehensive look at the Boxer Rebellion of 1898-1900, a bloody uprising in north China against native Christians and foreign missionaries. Cohen argues that the Boxers as event represent a particular reading of the past, while the Boxers as myth represent an impressing of the past into the service of a particular reading of the present. Besides, Cohen also delves into certain facets of the experiential context of North China in 1900- drought, mass spirit possession, magic and female pollution, rumor, death- in greater depth than is ordinarily the case in writing on the Boxers.
本书所讲述的是一个关于“盛世除妖”的故事。清代乾隆朝的政治与社会生活被一股名为“叫魂”的妖术搅得天昏地暗，本书生动地再现了各省的恐慌是如何演变成一场全国性的除妖运动。叫魂案揭示了一些值得深入探讨的历史问题：政府如何对待生活方式和信仰同官方认可的常规不同的人；专制权力如何凌驾于法律之上而不是受到法律的限制；官僚机制如何试图通过操纵通讯体系来控制最高统治者，而最高统治者又如何试图摆脱这种控制。
This book argues that the history of the "White Lotus Teachings" changes from one of religious groups and magicians into one of elite ideology and religious persecution. From 1130 until 1400, a real lay Buddhist movement existed, which can be called the White Lotus movement. It enjoyed the respect of contemporary literati and religious elites. The movement used the autonym White Lotus Society, which came to be prohibited in the early Ming and was discarded as a result. After 1525, the name reappeared in the form White Lotus Teachings, but now only as a derogatory label, used by officials and literati rather than by believers themselves.
本书研究王阳明的青年时代，即1472-1509年，也就是截止到王阳明龙场“大悟”后形成“知行合一”观的时期，探究其思想的来源。作者以人物思想传记的方式，从考察王阳明的生平经历和明朝的历史与社会出发，探究早期王阳明各个时期思想轨迹的外在影响和内在心理动因，也就是其经历与学说之间的“动态机制”。作者认为，阳明提倡生活与学说的统一，故其思想的一体性不同于思辨构造或认识论体系的统一性，而是建立在他的生活经验之上的。
This book explores the manifold meanings of the fox spirit in Chinese society. It describes various cult practices, activities of worship, and the exorcising of fox spirits to reveal how the Chinese people constructed their cultural and social values outside the gaze of official power and morality. The book uncovers and reinterprets a wealth of anecdotal historical texts and works of popular literature and draws on the author’s ethnographic research. It demonstrates that the Chinese people have drawn on and manipulated the various meanings of the fox spirit to cope with and give order to the changes in their personal lives and in society.
本書所收為余國藩先生研究《西遊記》的五篇重要論文。內容包括《西遊記》的版本批評、翻譯問題、源流考釋，以及從比較文學出發的實際批評等。正編以外，附錄二篇，分別探討史學撰述與敘事文學的閱讀問題，以及宗教與文學之間的關係。比較的態度，加上西洋詩學的運用，架設起本書研究的基本方法。同時，余國藩先生並非唯方法論者，他的批評作為實根基於雄厚的閱讀經驗。還有一個重點便是利用傳統宗教思想重新探討《西遊記》的寓意。
