In 2015, Haarlem's Frans Hals Museum and Leuven's M Museum co-organized a conference titled The Transhistorical Museum. In this conference, transhistorical display was defined as a museum strategy... Show moreIn 2015, Haarlem's Frans Hals Museum and Leuven's M Museum co-organized a conference titled The Transhistorical Museum. In this conference, transhistorical display was defined as a museum strategy to transcend conventional taxonomical and chronological categorization by juxtaposing objects made in different periods and from different cultural-geographical contexts to make specific curatorial statements and engage the audiences. Transhistorical presentations are in fashion in today's museum world, and yet bringing together historic and modern/contemporary (art) objects is nothing new. This display strategy can be traced back to cooperation between museums and contemporary artists in the twentieth century. At the same time, exhibition criticism turned from the objects on display towards the displays themselves. As postcolonial theory entered the field of museum studies in the 1980s, transhistorical curation also became a medium for museums to reflect on their exhibition mechanisms and to critically examine colonial collections. This article focuses on a particular transhistorical juxtaposition found in the semi-permanent exhibition Our Colonial Inheritance at Amsterdam's Tropenmuseum (opened 2022): a nineteenth-century diorama of sugar plantation in Suriname and the digitally modified photography, Madame Beauvoir's Painting (2017), by Haitian artist Fabiola Jean-Louis. It explores how the juxtaposition acts to visualize colonial continuity; that is, the ongoing impact of colonial history on present society. This case study also demonstrates how important it is for museums to study their exhibition histories in order to expand the critical dimension of their transhistorical displays. Show less
The Wenzi 文子 refers to two separate, but related, Chinese texts, each of which is titled "Wenzi." The proto-Wenzi (a named coined by Paul van Els) is known through a bamboo-strip manuscript found... Show moreThe Wenzi 文子 refers to two separate, but related, Chinese texts, each of which is titled "Wenzi." The proto-Wenzi (a named coined by Paul van Els) is known through a bamboo-strip manuscript found in the "Dingzhou Tomb" near the village of Bajiaolang 八角廊 outside of Dingzhou 定州 city in Hebei 河北 province, China, which was first excavated in 1973. The Wenzi manuscript itself was later transcribed into modern Chinese characters and the transcription published in 1995. Based on certain features of its vocabulary and argument, it is likely that this text, which clearly bears the title of "Wenzi" on one of its strips, was written at some point during the Western Han 漢 dynasty (206 BCE - 9 CE) prior to the sealing of the tomb (the most likely date of which is 54 BCE). The proto-Wenzi is written as an anachronistic dialogue between King Ping (平王) of the Zhou 周 dynasty (r. 770-720 BCE) and the character of Wenzi 文子, who appears in the text as a political advisor. Wenzi has frequently been labelled as a disciple of Laozi 老子 in the later tradition - despite the absence of any information in the text itself regarding his identity. The dialogue covers a variety of subjects (such as warfare) that are related to statecraft. In all cases, the figure of Wenzi bases his advice to the king based on a philosophy of quietude that, while milder in rhetoric, appears quite similar to that of the Laozi, a work the manuscript frequently references. A key difference is that, while the Wenzi follows the Laozi in basing its argument on the "Way" (dao 道, the source and natural pattern of the cosmos), the Wenzi also highlights the virtues of "humaneness," "righteousness," "ritual propriety," "sagacity," and "wisdom" as key components of rule. At some point in the 3rd century CE, the text of the proto-Wenzi underwent an extensive process of revision that seems to have concluded by, at the very latest, the turn of the 5th century CE. This process of revision resulted in the "received Wenzi," the text subsequently transmitted in later history down to the present day, and exhibits consistent editorial patterns. To begin with, the dialogue between King Ping and Wenzi is changed into a dialogue between Laozi (the putative author of the Daodejing 道德經) and Wenzi, who is presented as a disciple of Laozi and not as a political advisor. King Ping appears only briefly in the text. His presence serves primarily to establish the period of time in which the text is supposedly written and to underline Laozi's authority as Wenzi's teacher. Similarly, the figure of Confucius is added to demonstrate Laozi's superior authority. Despite its nominal dialogical structure, the received Wenzi consists primarily of lengthy pronouncements from Laozi, thus making the text largely monological in style. Strikingly, most of the text's content actually comes from the Huainanzi 淮南子 (a Western Han text from 139 BCE that integrates a great deal of earlier material and treats the Daodejing as an authority) with approximately 75% of its content being directly taken from the Huainanzi. The purpose of these changes seems to have been to establish the Wenzi as an authoritative source of ideas associated with Laozi, presenting the text as a kind of prequel to the Daodejing and the Daoist equivalent of the Analects of Confucius (Lunyu 論語) This effort was a successful one as the Wenzi became an extremely important text up to the end of the Northern Song (1127 CE). The high point of its influence was during the reign of Emperor Xuanzong 玄宗 (r. 712-756 CE) of the Tang 唐, who in 742 BCE canonized the text alongside the Daodejing and the Zhuangzi, bestowing on it the new title of True Scripture of Understanding the Mysteries (Tongxuan Zhenjing 通玄真經). Beginning in the Southern Song, however, the text ceased to be part of a lived tradition as it was increasingly criticized and eventually dismissed as a forgery. This neglect persisted until the Dingzhou discovery described above, which generated a renewal of interest among scholars, though only as an object of study. Show less
This article analyzes Mencius 7B.23, a concise passage that offers complex ethical dilemmas. It provides a close reading of the passage, along with relevant passages elsewhere in the text and,... Show moreThis article analyzes Mencius 7B.23, a concise passage that offers complex ethical dilemmas. It provides a close reading of the passage, along with relevant passages elsewhere in the text and, occasionally, in other texts. The narrow goal of the article is to present a coherent reading of the passage within the context of the Mencius as a whole. This reading suggests that while the passage touches upon a wide range of topics, including personal credibility and political responsibility, the overarching concern is on being a morally superior person, on the difficult dilemmas such people may face, and on how they would respond to them. More broadly, the article shows that while the philosophical practice of "weighing circumstances" (quan 權) allows moral agents in exceptional cases to break certain moral or ritual rules, Mencius seems unwilling to apply this discretion when morality as a whole, or the integrity of the person who embodies it (shi 士), are involved. Show less
As a result of the BEPS Action Plan, the limitation on benefits rule, which is aimed at preventing treaty shopping, has become an OECDrecommended rule. The importance of the rule has been... Show moreAs a result of the BEPS Action Plan, the limitation on benefits rule, which is aimed at preventing treaty shopping, has become an OECDrecommended rule. The importance of the rule has been significantly elevated, and an increasing number of countries have adopted this rule under the impact of the BEPS project. The limitation on benefits rule has been incorporated in five of the Chinese tax treaties, and China has been actively responding to the BEPS Action Plan, therefore it is necessary to have a thorough understanding of the concept of treaty shopping and the limitation on benefits rule, especially the theoretical underpinnings and the rationales for the design of the rule. For this reason, it is hoped that thisarticle will provide useful information and analysis for policy makers to better understand and evaluate the rule, and respond to the BEPS project. Show less
Anecdotes play an important role in ancient Chinese philosophical writings. This essay offers a close reading of one anecdote in the Mencius, one of the most influential Confucian texts. This... Show moreAnecdotes play an important role in ancient Chinese philosophical writings. This essay offers a close reading of one anecdote in the Mencius, one of the most influential Confucian texts. This reading provides insight into what it means, according to Mencius, to be a morally superior human being. The goal of this essay is to provide insight into the ethical and political philosophy of Mencius and, more broadly, to provide a guideline for reading Chinese philosophical writings in an attentive and receptive manner. Show less
The Art of War (or Sun Tzu) abounds with practical strategic and tactical advice which, while intended for use in warfare, can be applied to almost any professional or personal crisis or conflict.... Show moreThe Art of War (or Sun Tzu) abounds with practical strategic and tactical advice which, while intended for use in warfare, can be applied to almost any professional or personal crisis or conflict. In recent decades this ancient Chinese military classic has been adapted for a variety of non-military purposes in fields as diverse as trade, law, sports, and love. Intrigued by the text’s seemingly limitless applicability, this article analyzes when, where, why, and how present-day adapters applied the ancient military text to modern non-military issues. The article also reflects on the value of Art of War adaptations, especially vis-à-vis translations, as it highlights the diverse ways in which an age-old Chinese text is made relevant to modern readers worldwide. Show less
Mandarin wh-words such as shénme are wh-indeterminates, which can have interrogative interpretations (‘what’) or non-interrogative interpretations (i.e., ‘something’), depending on the context and... Show moreMandarin wh-words such as shénme are wh-indeterminates, which can have interrogative interpretations (‘what’) or non-interrogative interpretations (i.e., ‘something’), depending on the context and licensors. For example, when diǎnr (‘a little’) appears right in front of a wh-word, the string can have either a wh-question or a declarative interpretation (henceforth, wh-declarative). Yang (2018) carried out a production study and the results showed that wh-questions and wh-declaratives have different prosodic properties. To investigate whether and when listeners make use of prosody to anticipate the clause type (i.e., question vs. declarative), we conducted a sentence perception study and an audio-gating experiment. Results of the perception study and the gating experiment show that (1) Participants can make use of prosody to differentiate the two clause types; (2) Starting from the onset of the first word of the target sentence (wh-question/wh-declarative), participants already demonstrate a preference for the clause type that was intended by the speaker. The current study also sheds light on the clausal typing mechanism in Mandarin (e.g., how to mark a clause as a wh-question) by providing evidence of the role of prosody in marking clause types in Mandarin. Show less
当下后人类的科技前景挑战了我们过去对于历史的理解，但同时又激发我们以新的方式去认识历史。一方面，将后人类作为一个新的时代，表明时代转变的历史要求; 另一方面，后人类假设一种新的、优于人类的主体将在这个新的时代诞生，由此消解了现代西方历史认知中的人类主体。本文试图以人类的故事为参照从而理解后人类，并考察在三个连续的阶段中作为历史中心主体的人类之命运: 首先... Show more当下后人类的科技前景挑战了我们过去对于历史的理解，但同时又激发我们以新的方式去认识历史。一方面，将后人类作为一个新的时代，表明时代转变的历史要求; 另一方面，后人类假设一种新的、优于人类的主体将在这个新的时代诞生，由此消解了现代西方历史认知中的人类主体。本文试图以人类的故事为参照从而理解后人类，并考察在三个连续的阶段中作为历史中心主体的人类之命运: 首先，探究古典历史哲学如何通过发明人类这一主体从而获得宏大历史叙事( 亦即人类的故事) 本身的完整性; 第二，叙述近半个世纪的后殖民与性别研究是如何猛烈抨击这个中心主体的，而其批评针对的是人类故事的普世性; 第三，分析后人类如何挑战人类的故事及后殖民与性别批评。后殖民与性别批评使史学变得碎片化，但保留了小范围内历史叙事的可能性。与此不同的是，后人类并不质疑人类故事的可行性，因其要求以优于人类的主体取代人类，所以必然会唤醒作为整体的“人类”。此外，作者认为后人类代表了对现代西方历史学现状和历史叙事可能性———小历史抑或大历史，碎片的抑或普世的———的根本挑战。 Show less
De Weerdt, H.G.D.G.; Guan Kai 关凯; Li Longguo 李隆国; Huang Xingtao 黄兴涛; Gao Bo 高波; Gu Liwei 古丽巍; Jiang Meng 姜萌. 2019
![A Loosely Knit Network: Philosophy of History After Hayden White [in Chinese]](/sites/all/modules/custom/islandora_solr_search/images/defaultimg.png?solr_nav%5Bid%5D=26db2b35dbc59c1ee1ee&solr_nav%5Bpage%5D=0&solr_nav%5Boffset%5D=6)
![‘稅收協定中以反避稅為目的的利益限制條款研究’ [The Limitation-on-Benefits Rule in Tax Treaties: Development, Theoretical Underpinnings and Mechanism of the Rule]](/sites/all/modules/custom/islandora_solr_search/images/defaultimg.png?solr_nav%5Bid%5D=26db2b35dbc59c1ee1ee&solr_nav%5Bpage%5D=0&solr_nav%5Boffset%5D=8)
![差异与当下历史写作”圆桌会议 [Differences and Contemporary Historical Writing—A Roundtable Discussion]](/sites/all/modules/custom/islandora_solr_search/images/defaultimg.png?solr_nav%5Bid%5D=26db2b35dbc59c1ee1ee&solr_nav%5Bpage%5D=0&solr_nav%5Boffset%5D=17)
