DSpace community: 01 清華學報 http://nthur.lib.nthu.edu.tw/dspace/handle/987654321/59032 《清華學報》(Tsing Hua Journal of Chinese Studies) 原為國立清華大學在中國大陸時期即出版發行之刊物，是屬於我國大學院校創辦較早的科學期刊之一，也是大學「學報」名稱的開始。 The community's search engine Search the Channel s http://nthur.lib.nthu.edu.tw/dspace/simple-search 南宋詞人張孝祥研究的全新成果─評辛更儒《張孝祥于湖先生年譜》 http://nthur.lib.nthu.edu.tw/dspace/handle/987654321/80424 title: 南宋詞人張孝祥研究的全新成果─評辛更儒《張孝祥于湖先生年譜》 梁啟超論古代幣材 http://nthur.lib.nthu.edu.tw/dspace/handle/987654321/80423 title: 梁啟超論古代幣材 風塵、街壤與氣味：明清北京的生活環境與士人的帝都印象 http://nthur.lib.nthu.edu.tw/dspace/handle/987654321/80422 title: 風塵、街壤與氣味：明清北京的生活環境與士人的帝都印象 abstract: 本文主旨在考察明清士人對於北京生活環境的印象與記憶。全文涉及三個主題，即風塵、街壤與氣味。作為明清帝國的首都，北京有著宏偉的城牆，壯麗的宮殿，堂皇的衙署，繁華的市街，與眾多的人口。然而，北京卻有著環境衛生不佳的問題。生活在明清的北京，每天必須要接觸的是：漫天的風沙，無所不在的灰塵，滿街的人畜糞穢，泥濘、積水與凹凸不平的危險街道；而北京城市的空氣，也是穢臭難聞的。對於這樣的生活環境，明清從南方來的士人，留下了相當多的記載，當中大部分的記憶都不是太好。由於環境衛生的問題一直無法改善，加上自然條件比不上南方，相當多的士人原本帶著憧憬前來，卻多帶著失望的心情離開。 This study aims to discuss the kinds of impressions and memories left on the literati by the living environment of Imperial Beijing. There are three topics involvedust, road and the smell.Beijing, the capital of Ming and Qing Dynasty, contains the grand city walls, magnificent palaces, spectacular offices of bureaucracy, prosperous streets, and numerous populations. However, Beijing has problems in severe environmental hygiene. Life in Imperial Beijing is full of dust in the wind, excrement on the street, muddy and scraggy roads, and horrible smells in the air. For such a living environment, the literati from the south left with many records that mostly reveal negative memories. However, these records also give us the above-mentioned profile of the city and show us the memories passed away. For example, the denizens of Beijing cover themselves with a veil outdoors to defend against the sand encroaching upon their eyes; the authorities of the Qing dynasty designated of specific personnel to spill the street with water to reduce the dusty conditions. On the other hand, the literati produced another special diagram representing people (male mainly) squating down all the time on both sides of the street. This diagram results from the lack of toilets in Beijing residences. As for the street, it's very difficult to describe the conditions. In addition to various smells, the ashes and bits of coal that residents dump every day also accumulate on the streets. Thus, a serious draining problem occured with the streets accumulatings garbage higher than the residences on both sides. In order to solve the draining problem, the authorities of the Ming and Qing Dynasty dug ditch in the late spring every year. However, the mud digging from the ditch caused traffic problems on the streets. Because the environmental problems could not be improved, and the natural milieu was inferior to that of the south, many literati came with expectation but left with disappointment. <br> 試從身體空間論陶詩的田園世界 http://nthur.lib.nthu.edu.tw/dspace/handle/987654321/80421 title: 試從身體空間論陶詩的田園世界 abstract: 本文嘗試從身體的空間性出發，探討陶淵明的身體與田園世界彼此相互蘊含、所共夠出的空間質性以及其中的存在意蘊。 本文分四個主要段落，第一節從「身體空間切入」，提點身體空間的基本預設，說明身體空間是一個處境的空間，身體一切知覺意識的基礎，世界意義的根源。 第二節「回歸田園的大地安居」，從農耕的節奏、鄰里間的互動，勾勒陶淵明的在世安居是向著土地與真樸復返，而田園中的「虛室」則是身心與世界交滲的核心。由此說明陶淵明如何開創出新的文學空間，而成為田園詩人之祖。 第三節「清和靜遠的空間分圍」，從聯覺或通感現象說明各種知覺越界、交滲的關係才是人在世界中根本性的經驗，而感覺主體則是與身存環境同源共生，被身體所記憶的是人事物或各種環境所渾融的整體氛圍。因而在陶詩中分析出清靜和遠的空間氛圍，以說明田園世界的整體氣韻。 第四節「氣的流動與身心空間的變化」，則進一步以氣的流動交匯說明氣對身心狀態的牽引，以及人與自然經由氣的交流感應，使身體的空間結構處於能動與可變的境域，最終則以為內外如一的流動，體現身體與自然的和諧。 此一由陶淵明的身體意向出發，向所在世界投射出的氛圍，經由交流又再回到陶淵明的身體，改變其中空間結構與性質的過程，即是本文所欲探究的身體與田園世界相互蘊涵的關係。This article attempts to take the spatiality of the body as an approach to explore the spatial features in the mutual immersion of the body and the pastoral world in Tao Yuan-Ming's poetry.The essay is divided in four sections. The first section, &quot;The bodily space as an approach&quot;, starts with the assumption of the bodily space and defines it as a situational space in which the body is the ground of all perception and consciousness, the origin of the meaningfulness of the world.The second section, &quot;Dwelling on the earth by returning to the farm&quot;, considers the rhythm of the farming cycle and the interaction of local community in order to delineate Tao's dwelling-in-the-world as a reversion to the land and to &quot;down-to-earth-ness&quot;. It also explicates the mutual penetration of the mind-body and the world in terms of the &quot;empty-room&quot; in the farmland, and shows how Tao creates a new literary space and becomes the predecessor of Chinese pastoral poetry.The third section, &quot;The co-existence of pure-peaceful-serene-remoteness&quot;, explores the phenomenon of Synaesthesia, to show how various perceptual transgressions and mutual immersions should be the fundamental experience of human beings in the world. The perceptual subject is co-originated and co-existent with its habitat. What the body memorizes is the over-all atmosphere in which persons, things, objects and various environments are immersed. The analysis concludes by demonstrating the spatial atmosphere of pure-peaceful-serene-remote-ness as the over-all milieu of the pastoral world.The final section, &quot;The flows of Chi and the change of bodily space&quot;, explains how the mind-body states are led by Chi, and how human beings and nature interact in the flows of Chi so that the structure of bodily space can be in a mobile and changeable state. The section ends with the integration of internal and external flows which embody the harmony of the body and nature.The mutual immersion the essay explores between the body and the pastoral world is thus a process that starts with the intentionality of Tao's body, projecting into the world an atmosphere which consists of inter-penetration with the world and a return to Tao's body with ever-changing spatial structures and characteristics. <br>