Challenges conventional perspectives of the Qin dynasty as an oppressive regime through revealing cooperative elements of its governance.
This revealing e-book demanding situations longstanding notions of the Qin dynasty, China’s first imperial dynasty (221–206 BCE). The acquired historical past of the Qin dynasty and its founder is one in all merciless tyranny with rule via worry and coercion. utilizing a wealth of recent info afforded through the growth of chinese language archaeology in fresh many years in addition to conventional old assets, Charles Sanft concentrates on cooperative features of early imperial govt, specifically at the verbal exchange important for presidency. Sanft means that the Qin gurus sought cooperation from the population with a exposure crusade in a large choice of media—from bronze and stone inscriptions to roads to the forms. The publication integrates concept from anthropology and economics with early chinese language philosophy and argues that sleek social technology and old concept agree that cooperation is critical for all human societies.
“…Charles Sanft proposes a worldly reinterpretation of Qin imperial heritage and political symbolism via taking a look past the fast pragmatic results of political measures for you to probe their wider communicative reasons … He without doubt succeeds admirably in his declared target to undermine the conventional photograph of mindless Qin barbarity by means of delivering a fashion of viewing Qin actions that makes them intelligible as a substitute … Sanft succeeds in an exemplary type at using either new proof and novel methods. He merits to be congratulated on either accounts.” — Chinet
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Extra info for Communication and Cooperation in Early Imperial China: Publicizing the Qin Dynasty (SUNY series in Chinese Philosophy and Culture)
Nivison, “ ‘Virtue’ in Bone and Bronze,” in David Nivison, The methods of Confucianism: Investigations in chinese language Philosophy, ed. Bryan Van Norden (Chicago: Open courtroom, 1996), 17–30; David Nivison, “The Paradox of ‘Virtue,’ ” within the methods of Confucianism, 31–43; David Nivison, “Royal ‘Virtue’ in Shang Oracle Inscriptions,” Early China four (1978–79): 52–55. seventy eight. E. g. , Wang Xianqian, Xunzi jijie, 2. forty six. seventy nine. Liji zhushu, fifty five. 6a. For recovered types, see Guodian Chu mu zhujian, a hundred thirty; and Ma Chengyuan, Shanghai bowuguan cang Zhanguo Chu zhushu, 1: 183–84. For dialogue of intertextuality and “Zi yi,” see Martin Kern, “Quotation and the Confucian Canon in Early chinese language Manuscripts: The Case of ‘Zi yi’ (Black Robes),” Asiatische Studien fifty nine. 1 (2005): 293–332. eighty. Wang Xianqian, Xunzi jijie, nine. 261–62. eighty one. Wang Xianqian, Xunzi jijie, five. 171–73, 10. 289. eighty two. Puett, The Ambivalence of production. eighty three. Liji zhushu, 34. 4a; see statement there and in solar Xidan 孫希旦 (1736–84), Liji jijie 禮記集解 (Beijing: Zhonghua shuju, 1989), 906–7. eighty four. Jiang Lihong, Shangjun shu zhuizhi, 1–6, esp. 3–4. eighty five. Li Xiangfeng, Guanzi jiaozhu, 15. 920. 86. Chen Qiyou, Han Feizi xin jiaozhu, 20. 1178–79. 87. Chen Qiyou, Han Feizi xin jiaozhu, 7. 454; the reference is to Laozi forty seven, see Zhu Qianzhi, Laozi jiaoshi, 191. 88. Li Xiangfeng, Guanzi jiaozhu, 6. 295. 89. Preserved in Li Fang 李昉 (925–996) et al. , Taiping yulan 太平御覽 (Song woodblock ed. ; rpt. Taipei: Taiwan Shangwu yinshuguan, 1968), 638. 4b. ninety. Li Xiangfeng, Guanzi jiaozhu, 12. 678. ninety one. Chen Qiyou, Han Feizi xin jiaozhu, 6. four hundred; see additionally Laozi 60, in Zhu Qianzhi, Laozi jiaoshi, 244. ninety two. Liji zhushu, thirteen. 9b; Qi Yuzhang, Jiazi Xin shu jiaoshi, three. 383. ninety three. Liji zhushu, thirteen. 9a–10a; and spot, e. g. , concerning textile in Qin and Western Han instances: Shuihudi Qinmu zhujian 睡虎地秦墓竹簡, ed. Shuihudi Qinmu zhujian zhengli xiaozu 睡虎地秦墓竹簡整理小組 (Beijing: Wenwu chubanshe, 1990), 36; and Ernian lüling yu Zouyanshu: Zhangjiashan ersiqihao Han mu chutu falü wenxian shidu 二年律令與奏讞書: 張家山二四七號漢墓出土法律文獻釋讀, ed. Peng Hao 彭浩, Chen Wei 陳偉, Kudō Mutoo 工藤元男 (Shanghai: Shanghai guji, 2007), 194. ninety four. Puett, Ambivalence, one hundred sixty. ninety five. Wang Xianqian, Xunzi jijie, thirteen. 376. ninety six. Wang Xianqian, Xunzi jijie, thirteen. 346; and Paul R. Goldin, Rituals of ways: The Philosophy of Xunzi (Chicago: Open courtroom, 1999). ninety seven. Cf. Brashier, Ancestral reminiscence in Early China. ninety eight. Jiang Lihong, Shangjun shu zhuizhi, five. one hundred thirty. ninety nine. Jiang Lihong, Shangjun shu zhuizhi, five. a hundred and forty four. a hundred. Chen Qiyou, Han Feizi xin jiaozhu, eight. 543. one hundred and one. Chen Qiyou, Han Feizi xin jiaozhu, 18. 1040. 102. Chen Songchang 陳松長, “Yuelu shuyuan suocang Qin jian zongshu” 岳麓書院所藏秦簡綜述, Wenwu three (2009): 87; Shuihudi Qinmu zhujian, thirteen; Shiji, 6. 271. 103. Wang Liqi, Yantielun jiaozhu 鹽鐵論校注, rev. ed. (Beijing: Zhonghua shuju, 1992), 10. 565–66. 104. Liji zhushu, fifty five. 4b; observe that I translate fu 綍 simply as rope, even though it referred particularly to the rope used to reduce a coffin; see additionally this line and the remark in Guodian Chu mu zhujian, one hundred thirty. a hundred and five. See Pines, Envisioning, 195–96. 106. Jiang Lihong, Shangjun shu zhuizhi, 1. 2–4, 1. 31. 107. See Wang Xianqian, Xunzi jijie, sixteen.