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This article traces the spread of a norm of confidentiality within elite political culture during the Warring States, Qin, and Western Han periods. Instead of an emphasis on secrecy within military and administrative contexts, it explores discussions of “leaking” (xie 泄/洩 or lou 漏) and characterizations of “confidentiality” (zhou 周 and mi 密) in idealized representations of political action. While Warring States texts drew upon a medical language of qi circulation to fashion a model of a perfectly leakproof ruler, by Western Han attention had shifted from rulers to officials. This valorization of official confidentiality was connected to institutional developments, especially proscriptions against leaking from privileged spaces at the imperial court, visible in sources from the late Western Han. In this final period there arose a celebrated norm of circumspection, shared by rulers and officials alike, that in theory would allow all parties to evade disaster.
Edited by
Ben Kiernan, Yale University, Connecticut,T. M. Lemos, Huron University College, University of Western Ontario,Tristan S. Taylor, University of New England, Australia
General editor
Ben Kiernan, Yale University, Connecticut
This chapter examines mass killing, ‘extermination’ and ‘genocide’ in Chinese history, focusing on the Warring States period and early empires. The Chinese language contains many words for ‘attack’, ‘kill’, ‘extermination’, ‘eradication’, and ‘destruction’ of the enemy. The concept of ‘genocide’ is rendered as ‘extermination’ of an ethnic group. Mass killing was facilitated by China’s precocious development of the technology of rule, especially national conscription and centralized administration. As early as 268 BCE, the state of Qin articulated and practiced an official policy of conquest by ‘attacking not only territory but also people’ to ensure that rival states and their populations could not recover. The Western Han dynasty massacred the Xiongnu in 133-91 BCE and beyond, while the Eastern Han dynasty exterminated the Qiang in 169. Ran Min of a later divided era launched ‘execution of the Jie and extermination of their kind’ in 350. The recurrence of mass killing did not end with the fall of the last dynasty in 1911. The ‘megamurderers’ Chiang Kai-shek and Mao Zedong created ‘China’s bloody twentieth century’ by killing 10.2 million in 1921-48 and 37.8 million in 1923-76, respectively.
This article explores how Qin Dynasty bureaucrats attained accuracy and precision in producing and designing measuring containers. One of the salient achievements of the Qin empire was the so-called unification of measurement systems. Yet measurement systems and the technological methods employed to achieve accuracy and precision in ancient China have scarcely been explored in English-language scholarship. I will examine the material features of the containers and reconstruct the production methods with which the clay models, molds, and cores of the containers were prepared before casting. I also investigate the inscriptions on the containers to determine whether they were cast or engraved. In so doing, I supply the field of Qin history with additional solid evidence about how accuracy and precision were defined in the Qin empire.
The ‘Qin & Han Iron Smelting Site Investigation Project’ aims to illuminate the early use and production of iron during the Qin and Han Dynasties in south and south-west China. Here, the authors report on attempts to discover the origins of iron objects from the Lingnan region.
In the Tokugawa period, poetry played an important role in the ethical and political philosophies of many Confucians in the Ancient Learning or Kogaku movement, such as Ito Jinsai and Ogyu Sorai, who sought to recover the original meaning of Confucian texts, which they believed had been distorted by later commentaries. Poetry played a similar role for many scholars of Kokugaku or nativism, such as Kamo no Mabuchi and Motoori Norinaga, who advocated a purely native Japanese culture freed from Confucianism and other foreign influences. Sorai linked empathy to a political ideal of decentralized feudalism, which he saw as characteristic of ancient China up until the Zhou dynasty, and contrasted with the centralized bureaucracies of the Qin dynasty and later. In his later works Mabuchi put forth a philosophy of Japanese cultural superiority in which he claimed that Japan originally possessed a spontaneous social harmony and unity with nature that were lacking in China.
Study of the role of astronomical alignments in shaping the built environment suggests that centuries before establishment of the Empire in 221 BCE, the Chinese had already developed practical, geometrical applications of astronomical knowledge useful in orienting high-value structures. The archaeological record clearly shows this fundamental disposition was already firmly established by the formative period of Chinese civilization in the early 2nd millennium BCE. The cosmological identification of the imperial center with the celestial Pole and an intense focus on the circumpolar ‘skyscape’ are manifested in the highly symbolic orientation of early imperial capitals. Certain features of this cosmological world-view may have emerged as early as the Neolithic.
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