An Interpretation of the Historical Epistemology of Das Kapital

Summary： Scientific historical epistemology is the prerequisite for thoroughly answering the mysteries of history. Das Kapital has created a new paradigm of historical cognition and set off a revolution in the field of historical philosophy. Speculative historical philosophy views world history from a transcendental perspective and finally gives an ultimate answer about world history. Objective historiography is based on objective，scientific and empirical principles to distinguish historical materials. Its research method is between objectivity and subjectivity. In the critical scrutiny of speculative historical philosophy and objective historiography，Marx held that they construed history in an abstract and metaphysical manner. Marx transcended the metaphysical way of treating history. He not only scientifically expounded the generative foundation and evolutionary process of history with “the activities of perceptual people” as the starting point，but also effectively scrutinized the development status and prospects of world history under the guidance of the “new world outlook”. In the comprehensive examination of history，Marx dialectically expounded numerous social and historical existences and constructed a historical science concerning real people and their development.

In Das Kapital，Marx regarded history as a complex event about human production and life. He believed that it was not only the continuation and representation of peoples perceptual object-oriented activities，but also the result of the dialectical interaction of multiple forces from politics，economy，culture and the people. History achieves generational succession within the dialectical tensions between society and nature，subjectivity and objectivity，time and space，as well as necessity and contingency. In Das Kapital，Marx historically analyzed capitalist society and its historical pattern starting from the realistic relationship between labor and capital. In his criticism of political economy of the relationship between labor and capital，Marx showed the progressive role of the capitalist mode of production and also recognized the ills，contradictions，and limitations of this mode of production. Rooted in the real society，Marx launched a dialectical critique of the dominant social logic of capital. He seized upon the contradiction between private ownership and socialized production and focused on the struggle between the proletariat and the bourgeoisie，thereby presenting the logic of social and historical evolution. Das Kapital was a scientific historical work in which Marx undertook a critical examination of modern history through the theory of development and offered a rational prospect of future history. It is a precious theoretical resource for us to create and lead the new form of human civilization.

Key words：Das Kapital; Critique of metaphysics; Historical epistemology; History as a science

“The Essential Condition in China Is the Leadership of the Communist Party of China”： The Implications of This Materialistic Conception of History

Chen Jiafei

Summary：The materialistic conception of history is the philosophical cornerstone of the Communist Party of China （CPC） in founding，developing，and strengthening itself，and provides the right worldview and methodology for us to creatively adapt Marxism to the Chinese condition and the needs of our times，to innovatively develop an autonomous discourse system with Chinese characteristics centered on the CPC，and to promote the progress of Chinese society. The CPCs century-old history is not only a process of the formation and implementation of the leadership of the Party，but also a process of constantly reshaping Chinese condition. The interaction between the leadership of the CPC and the evolution of Chinese condition has contributed to an organically unified life entity of “materialistic conception of history-the CPC-China”，which has irreversibly advanced the course of the great rejuvenation of the Chinese nation.

Xi Jinpings original proposition and symbolic remark that the essential condition in China is the leadership of the CPC highlights the functional status of the Partys leadership as the “maximum variable” and “key element” in the system of national condition，enriches and innovates the connotation and discourse expression of “Chinese condition”，possesses the basic significance and fundamental security effect to the formation and evolution of “Chinese characteristics” and “Chinese condition”，and lays a profound philosophical foundation of materialistic conception of history. Xis statement reflects the CPCs insistence on the prerequisite of the materialistic conception of history on social existence and social consciousness，the Partys adherence to the dynamic law of the productive forces and the relations of production，its demonstration of the structural functions of the economic base and the superstructure，as well as its absorption of the essence of assigned and selective methodology in the new era，fully manifesting the vitality of the materialistic conception of history in the contemporary era.

On the basis of the strategic layout of national rejuvenation amid global changes of a magnitude not seen in a century，in order to solve the questions posed by China，by the world，by the people，and by the times，to further deepen reform in a comprehensive manner and to promote the Chinese path to modernization，it is indispensable to consolidate the materialistic conception of history and its narrative logic of the proposition that the essential condition in China is the leadership of the CPC based on the four-dimensional premise-motivation-structure-method-interpretation of the materialistic conception of history. This will help enhance contemporary clarification of the organically unified life entity of “materialistic conception of history-the CPC-China”，establish the scientific view of national condition of Chinese Communists in the new era，and strengthen the historical confidence and practical self-awareness of the leadership of the CPC. It will also help promote the fusion of “taking the CPC as the method” and “taking China as the method”，so as to better display the wisdom of the materialistic conception of history in the innovation of autonomous discourse system with Chinese characteristics，and let the materialistic conception of history shine more brightly with the light of truth and release more power.

Key words：The Communist Party of China; Chinese condition; Chinese characteristics; Materialistic conception of history;Methodology

On the Benign Interaction Between New Quality Productive Forces and New Productive Relations in the AI Era

Ren Baoping，Li Peiwei

Summary：With the acceleration and deepening of global A.I. technological innovation and application，the development of Chinas digital economy has entered the era of artificial intelligence. "In promoting Chinese path to modernization，the development of new productive forces is the internal requirement and important focus to accelerate high-quality development. However，the existing literature on the benign interaction between new quality productive forces and new productive relations in the era of artificial intelligence is very scarce. In this background，this paper uses the general theory of economics to make a theoretical analysis of the five characteristics of new quality productive forces and four aspects of new productive relations. This paper holds that the new quality productive forces have five characteristics： taking knowledge and data as new production factors，taking “data+computility+algorithm=service” as a new value creation mode，taking subversive scientific and technological innovation as a power source，taking green efficiency as a test standard，and taking opening and sharing as a driving force. The transformation of production relations is manifested in four aspects： a new production relationship with man-machine collaboration as the main feature，a new exchange relationship featured by the virtual-and-real combination，a new distribution relationship with diversified differences as the main feature，and a new consumption relationship with green sharing as the main feature.

This paper further explores the path of promoting the benign interaction between new quality productive forces and new productive relations in the era of artificial intelligence： to achieve the benign interaction by comprehensively deepening reform; to promote the positive interaction through the integration of science and technology，education and talent; to promote the optimization and upgrading of production methods to achieve positive interaction. Compared with the existing research，this paper expands its research from two aspects. First，based on the practical background of the artificial intelligence era and the general theory of economics，this paper discusses the characteristics of new quality productive forces from five aspects，and expounds the specific manifestations of the new productive relations from the four dimensions of production，exchange，distribution and consumption. In particular，it expands the production relations from the single man-to-man relationship to three types，that is，man-machine，machine-machine，and man-machine-man，of relationships. Secondly，this paper explores the path to promote positive interaction between new quality productive forces and new productive relations，which has strong practical implications. The results of this paper will help government departments to develop new quality productive forces and promote the benign interaction under the dual background of artificial intelligence era and the new journey of modernization，provide theoretical inspiration and path support，and better guide government departments to accelerate the process of high-quality development.

Key words： Artificial Intelligence; New quality productive forces; New productive relations; Human-machine cooperation

The Association of New Quality Productive Forces with Carbon Peak/Neutrality Goals and Challenges to Be Resolved： A Perspective on Low-Carbon Energy Transition

Lin Boqiang，Teng Yuqiang

Summary： As China embarks on a new phase of constructing a modernized industrial system and pursuing high-quality development，the concept of new quality productive forces has emerged in response to these changes. Under this new economic development model，the new quality productive forces center on technological innovation，green development，and the efficient utilization of resources，serving as an intrinsic requirement and a critical focal point for driving high-quality economic development. Green development is the underlying tone of high-quality development，and the new quality productive forces are inherently green in nature. New quality productive forces are closely related to the carbon peak and neutrality goals，with both theoretical synergies and practical challenges. This paper systematically explores the association between new quality productive forces and the carbon peak/neutrality goals and challenges to be confronted from the perspective of low-carbon energy transition.

Leveraging the attributes of high quality，environmental friendliness，innovation，low carbon footprint，and technological advancements，new quality productive forces play a crucial role in ensuring Chinas energy security，facilitating the development of new energy generation industry，promoting the digitalization upgrade of energy systems，accelerating the low-carbon transition of energy-intensive industries，and fostering the application of emerging technologies. The carbon peak and neutrality goals drive and accelerate the energy transition，sparking a new wave of industrial revolution. This revolution includes new quality productive forces driven by technological innovation aimed at improving energy efficiency，those emerging from a clean and low-carbon energy structure，the green and low-carbon new quality productive forces resulting from the electrification of end-use energy consumption，those arising from the novel power systems primarily reliant on clean electricity，those fostered by the ascent of green financial markets supported by market-oriented mechanisms，and those stimulated by carbon reduction policies that lead to pollution reduction，green expansion，and efficiency enhancement.

Achieving the coupling between the new quality productive forces and the carbon peak and neutrality goals presents several challenges and difficulties. These include the practical demands of balancing economic growth with energy transition，the bottlenecks in the development of low-carbon technologies and the associated high costs，the high electricity consumption requirements of large-scale AI applications，the imperfections in market-based trading mechanisms，the establishment of international trade barriers，and the relative weakness of existing guiding theories. To achieve a dual breakthrough between the two，China must vigorously develop renewable energy，build a new energy system centered on clean energy，and promote the electrification of energy consumption patterns. It is essential to reconcile the conflicts between the competitiveness of the entire industrial chain and the demands of low-carbon transition，as well as to address the reality that AI development requires a low-carbon but not necessarily low-energy consumption approach. Moreover，it is crucial to refine market-oriented emission reduction and trading mechanisms，harness the potential of digital economy，intelligent microgrids，CCUS，and energy storage technologies，and to safeguard the concerted advancement of new quality productive forces and the carbon neutrality goals.

Key words： "New Quality Productive Forces; Carbon Peak and Carbon Neutrality goals; Low-carbon energy transition

A Study on the Accountability System in Climate Change Law

Wang Mingyuan，Zhang Jinxiao

Summary： The accountability serves as a vital component in climate change law，underpinning the achievement of carbon peaking and carbon neutrality targets. Numerous foreign climate change laws have already prescribed accountability mechanisms，exhibiting a degree of systematic characteristics in terms of subject，source and type. As for the liability，its main modes include single subject and mixed subject，focused source and scattered source，administrative liability and criminal liability. In addition，political accountability and administrative accountability have also been established in some countries.

The needs for the systematization of accountability in climate change law come from two aspects. On the one hand，the climate change law has the dual dimensions of policy law and regulatory law，so both public authorities and private subjects are accountable when violating their legal obligations. Additionally，the climate change law faces the challenge of scientific uncertainty，which leads the legislatures to enact principled and framework-based laws due to limited expertise and resources. On the other hand，some of the liability mechanisms，particularly those pertaining to public authorities，may become dysfunctional in addressing climate change challenges. In contrast，the political accountability and administrative accountability can perform a more adequate preventive and supervisory function. Consequently，a comprehensive accountability system that transcends a single source of norms，a single subject，or a single type becomes indispensable for the climate change law. Pure liability is insufficient to contend with the intricacies of climate change law，as it underscores the significance of incorporating political accountability and administrative accountability into the broader accountability system.

In China，the systematization of accountability represents a key focus for future climate change legislation. Drawing upon foreign experience，general jurisprudence，and domestic realities，this can be achieved by multiple avenues. At the level of source，the systematization of accountability should firstly rely on the systematization of climate change legislation. This mainly includes the formulation of a comprehensive climate change law，the improvement of other slip laws and the development of inferior laws. The comprehensive climate change law can be connected with other slip laws and inferior laws by the means of transmission and authorization. With respect to the content of accountability system，public authorities and their personnel primarily assume political accountability and administrative accountability，while private entities primarily incur administrative liability and criminal liability in climate change law.

Key words： Climate Change Law; Accountability system; Liability; Political accountability; Administrative accountability

On the Amendment of Chinas Renewable Energy Law under the Guidance of the Dual Carbon Goals

Li Yanfang，Li Shuying

Summary： Achieving carbon peak and carbon neutrality is a broad and profound systemic economic and social change. The key lies in changing the current high-carbon status of Chinas energy structure and accelerating the replacement of fossil energy with renewable energy. Legal frameworks and social change are interdependent; under the guidance of the dual carbon goals，the amendment of the Renewable Energy Law is necessary not only to adapt to the changing economic foundation of the renewable energy industry but also to facilitate the future large-scale development and high proportion of consumption of renewable energy. Furthermore，it is also a need to guide the smooth advancement of Chinas new round of market-oriented electricity system reform. In the process of this amendment，the Renewable Energy Law should anchor itself to the dual carbon goals，integrate and embed transformation requirements of the dual carbon goals. Specifically，the Renewable Energy Law should introduce the expression “mitigating climate change” in its legislative purpose，and update the original expression “protecting environment” to “protecting ecological environment”. To ensure that the legislative purpose and the underlying concept of the dual carbon goals are achieved，the Renewable Energy Law should also incorporate a provision for the shared responsibility of renewable energy utilization among the populace. Considering the concretization of this provision，the Renewable Energy Law should replace the existing core legal systems of full guaranteed purchase，classified fixed electricity prices and cost compensation，with systems such as renewable energy consumption guarantee responsibilities，green power trading and green certificate trading. The revision of the core system of the Renewable Energy Law actually involves the conversion of the Feed-in Tariff promotion mechanism to the Renewable Portfolio Standard promotion mechanism. The key focus and challenge of this amendment will be how to introduce the Renewable Portfolio Standard system rules into the Renewable Energy Law，while phasing out the existing Feed-in Tariff law rules. The introduction of the Renewable Portfolio Standard system will involve three types of rules： target，allocation and compliance，addressing how to select target standards，which entities are obligated by these targets and how to measure the fulfillment of these obligations. Since the addition of these three types of rules to the Renewable Energy Law will result in functional overlap with the existing Feed-in Tariff law rules—whose enforcement has already incurred significant administrative and social costs—it is imperative that the Renewable Energy Laws current rules on full guaranteed purchase，classified fixed electricity prices and cost compensation systems should be completely abolished.

Key words： Dual carbon goals; Renewable Energy Law; Fixed electricity price; Renewable portfolio

Research on Legal Guarantee of Technological Innovation on Carbon Neutrality

Feng Shuai

Summary： Technological innovation is the main driving force to achieve the goal of carbon neutrality，and is also the core manifestation of Sino-US competition in this field. The former indicates that there is still a large gap between existing technologies and those oriented towards carbon neutrality，while the latter indicates the urgent need for China to break away from its dependence on US technology and strengthen the autonomy of its national green strategy.

In the process of technological innovation on carbon neutrality，law plays a guiding，guaranteeing and coordinating function，not only supporting the research and development of the technology，but also regulating technological application and coordinating the various interests involved in technological innovation. Specifically，research and development，as a kind of knowledge production，have both inheritance and potential spillover，making it different from general commodities. Therefore，as a non-market system，law provides incentives for researchers on the one hand，and encourages the dissemination of research findings on the other hand，to promote economic and social development. In the face of risks such as technology development lagging behind security needs，insufficient multi-subject interaction，and “technological omnipotence”，law can introduce the value concepts of “technology neutrality”，“safety priority” and “risk assessment” advocated by modern society，to ensure the development of relevant technologies within the scope of the rule of law and the application within reasonable limits. In the entanglement of technological innovation on carbon neutrality involving “human-nature” relationship and “human-human” relationship，law can weigh various interests with the help of complex interest balance mechanisms through unique functional attributes，to establish the core dimension of the legal system and its logical starting point under the value orientation of “good”，which provides value evaluation criteria and justification basis for technological innovation on carbon neutrality.

Considering that the legal system of technological innovation on carbon neutrality is still missing，it is particularly necessary to explore the internal structure and shape the relevant system. The structure can be developed from two aspects： principle and system. In terms of principle，three basic principles—systematic optimization，clean and low-carbon，and data-driven—can be established based on the scientific theories and realistic rules of the technological innovation on carbon neutrality. Among them，the principle of systematic optimization requires to clarify the potential effects of emission reduction and economic development，and improve the overall efficiency and economy of carbon neutrality actions; the principle of clean and low-carbon aims to demonstrate the “environment-economy” relationship，that is，green and low-carbon development under the priority of ecological environment; the principle of data-driven embodies the complementary and enhanced role of digital technologies in technologies towards carbon neutrality. As regards system，the “capital-technology” joint mechanism，“industry-learning-research” integration mechanism，“government-market-society” coordination mechanism，and “international-domestic” sharing mechanism can be built with an overall view and systematic thinking. On the one hand，a clear examination of the complex economic and social interests helps clarify the interactive logic of fiscal and taxation policies，carbon market，carbon finance and technological innovation on carbon neutrality. On the other hand，the collaboration between universities and scientific research institutions helps coordinate the existing resources at home and abroad to achieve technological innovation on carbon neutrality.

Key words： Technologies towards carbon neutrality; Legal function; Institutional arrangements; Interest relationship; Green and low-carbon development

Exploring the Establishment of the Attention System in Chinese Buddhist Art Archaeology

Wang Xiaoyang

Summary： In the field of religious art studies in China，Buddhist art is deeply intertwined with archaeology，with numerous significant advancements dependent on archaeological materials. These materials not only validate findings but also provide substantial support for research initiatives. Over the past century，particularly in the last 70 years，there has been a considerable accumulation of archaeological discoveries. As a result，the organization of these materials has become a formidable challenge. For instance，delineating the boundaries of materials，evaluating their efficacy，and selecting suitable modes of presentation are paramount considerations. Simultaneously，the organization of these materials generates substantial data; thus，a pivotal question emerges： can this data be transformed into meaningful information？ These challenges not only illuminate pathways for practical implementation but also emphasize the necessity for a robust theoretical framework. To address this issue，we propose an attention system specifically designed for Chinese Buddhist art archaeology，which we examine through three primary dimensions： first，establishing the foundational structure of the system by proposing three distribution frameworks，namely，content attention，quantitative level attention，and scholarly group and regional focus; second，developing corresponding distribution tables that elucidate significant relic phenomena through data visualization and analytical interpretation; third，articulating theoretical requirements to ensure comprehensive coverage of archaeological documentation while outlining design directions for the index within the attention system.

Our basic premise is to elucidate the distribution of archaeological achievements through comprehensive data; concurrently，these data must possess original attributes to circumvent superficial routine and redundancy. To this end，we have devised five targeted tables： a distribution table for archaeological reports on Confucianism，Buddhism，and Taoism; a distribution table for archaeological commentary on these same traditions; a content distribution summary table specifically for Buddhist art archaeological commentary; an attention grade distribution table pertaining to Buddhist art archaeological commentary; and a scholar group and regional distribution table focused on Buddhist art archaeology. These tables reveal two levels of attention characteristics in Buddhist art archaeology. Firstly，within the framework of Confucianist，Buddhist，and Taoist art archaeology，Buddhist art archaeology emerges as the most esteemed type among academic circles. Secondly，examining the internal structure of Buddhist art archaeology from a content distribution perspective reveals that both fourth-stage and first-stage sites，in addition to western and central regions，receive the highest volume of archaeological commentary—these are identified as focal areas of interest. From an attention grade distribution standpoint，over 50% falls into low-attention categories—a figure that is evidently excessive—and insufficient focus on smaller sites is a significant factor. Furthermore，regarding scholar group and regional distributions，scholars hailing from both western and eastern regions predominate—this reflects both historical influences stemming from early Buddhism dissemination as well as current academic dynamics，thus warranting particular consideration for masters degree theses in this context. The establishment of an attention system is crucial for the thorough exploration and logical presentation of data，with numerous attempts documented in this study. And I am seeking insights from experts.

Key words： Buddhist art archaeology; Buddhist relics; Attention systems; Archaeological reports; Archaeological commentary

The Amitabha Statues at Feilaifeng in Hangzhou and the Western Pure Land Belief in Wuyue Kingdom，Song and Yuan Dynasties

Chang Qing

Summary： Several images of Amitabha Buddha from Wuyue （893-978），Northern Song （960-1127），and Yuan （1271-1368） dynasties at Feilaifeng represent the belief in the Buddhist Western Pure Land. According to the Mahayana Buddhist scriptures，rebirth in the Pure Land of Amitabha Buddha through meritorious deeds is the goal of many Buddhists. This belief enables believers to practice and do meritorious deeds by following Buddhist instructions，including making Buddhist statues.

Feilaifeng is the largest existing treasure house of Buddhist stone carvings in Hangzhou，with more than 300 stone carvings preserved. There are 102 niches，starting from Wuyue （893-978） and ending in the Ming Dynasty （1368-1644），with works from the Song and Yuan （1271-1368） Dynasties as the main ones. Among the 12 niches of statues related to Western beliefs on Feilaifeng，4 belong to Wuyue，1 belongs to the Northern Song Dynasty，and 7 belong to the Yuan Dynasty. Four of the five earliest Wuyue niches on Feilaifeng are related to the belief in Amitabha Buddha. The no.10，15 and 16 niches are located in Qinglin Cave，and the other one is the no.2 niche，which is located on the cliff at the entrance outside Qinglin Cave. The statues in three of the niches all represent the Three Saints of the Western Paradise，consisting of Amitabha Buddha and his two attendant Bodhisattvas Guanyin and Mahasthamaprapta. The no.15 niche is a single Amitabha Buddha statue. The no.10 niche is the earliest example of the statues on Feilaifeng，carved in the first year of Guangshun reign in the Later Zhou Dynasty （951）. During the Northern Song Dynasty （960-1127），F(xiàn)eilaifeng continued to carve Amitabha Buddha statues，but only in the no.12 niche. The no.12 niche has five seated Buddha statues. There are inscriptions under each of the original five Buddha statues，indicating that three of the five Buddhas are Amitabha Buddhas. The carving time is about the third year of Xianping in the Northern Song Dynasty （1000）. Amitabha Buddha was still a popular theme in the early Yuan Dynasty. The images and layout of the two Han-style dated niches （no.59 and no.98） on Feilaifeng reflect the tradition established as early as the Tang Dynasty （618-907）. The no.98 niche is clearly dated to the 29th year of the Zhiyuan reign （1292）. The no.59 niche was carved during the Zhiyuan reign （1284-1292）. The other five Yuan Dynasty Han-style individual Amitabha Buddha （or Amitayus） statues carved in the nos. 57，58，60，74 and 97 niches also show the Yuan Dynasty style.

At Feilaifeng，the original purpose of carving figures related to the Western Pure Land is mainly reflected in several statue inscriptions： to enable the benefactor and his family to be reborn in the Buddhist Pure Land. The historical and religious background of these statues is based on the worship of Amitabha and his Pure Land，and carving these images is necessary for believers in making meritorious deeds and practicing. Buddhist scriptures can help us determine the subject matter of the statues and provide some basic information about the relevant images for the artists at that time. All these works reveal the aesthetic taste of the artistic style of the 10th to 14th centuries，and also show their inheritance of the iconographies and styles of the previous dynasties. In the Yuan Dynasty，the purpose of statue creation was expanded for the benefit of the royal family and the Mongolian Kingdom，which was linked to the idea of Yuan Dynasty Buddhism serving the country.

Key words： Hangzhou Feilaifeng; Amitabha; Wuyue Kingdom; Song and Yuan Dynasties; Western Pure Land Belief

Artistic Innovation and Expounding of Confucian Orthodoxy： Re-examining Han Yus Poem “The Great Virtues of Yuanhe”

Liu Huairong

Summary： In the spring of the second year of Yuanhe reign （807AD），Emperor Xianzong of Tang held a large-scale ceremony of “Sacrifice to Heaven and to Ancestors” after he had put down the two rebellions led by Yang Huilin and Liu Pi. Han Yu，who had been deported to Yangshan，was pardoned and he returned to the capital at this time and was authorized to be a doctor of the Imperial College. He had the honor to be present at this grand event symbolizing the rise of the mid-Tang. Before the event，he had already completed the series of “Five-Origin Poems” represented by “On the Origin of the Way” （Yuan Dao） and established his literary view of upholding the Confucian orthodox. These were the two most important premises for his composition of “The Great Virtues of Yuanhe”. Later generations of scholars may have criticized the main theme of the poem—singing praises of the Monarch，thinking that the merits of Emperor Xianzong were not enough to deserve such praise. The bloody description of the execution scene in the poem was also criticized by some scholars for being not compatible with the elegant style，and the poem was even denounced as a work of “executioners literature”. The poem was written in the ancient four-character style，which was rare at that time. Although Shen Deqian of Qing Dynasty included it in his The Special Collection of Tang Poetry，he had to place it right before the “five-character ancient poetry” in volume four，as it was the only four-character poem. It was not found in most other anthologies. As a result，this poem has not been widely circulated，and contemporary researchers have paid little attention to it.

If we put this poem in a specific historical and poetic context and balance Han Yus thoughts and poetic creation before and after the first two years of Yuanhe，it can be found that there are many developments and innovations in many aspects of poetic art. The description of execution，which is intended to “deter the military governor” and express “honoring the suzerain and hustling the barbarians” and safeguarding the unity of the royal power，is in the same line of the strange poetic style of Han-Meng （Han Yu and Meng Jiao） School of Poets that began in the first year of the Yuanhe era，one of the artistic explorations of “treating ugliness as beauty”. For them，“writing poems in prose styles” that deviated from conventional stylistic norms is an expressive strategy to better promote Confucian orthodoxy，and “honoring classics and using allusions” reflects their intention of returning to the Confucian orthodoxy in the aspect of linguistic expression. These three measures aim at the expression of the Confucian orthodoxy，while the Confucian orthodoxy provides powerful ideological and theoretical weapons for these practices. Their poems seek balance between ideology and poetic art，between respecting antiquity and seeking innovation，between observing the stylistic norms and breaking them，and between beauty and ugliness，and achieve a high artistic standard. In addition，the poems have clearly broken away from the traditional way of composing “singing-praises-of-the-sovereign” poems. In specific historical context，poems singing praises of Emperor Xianzong for his “Great Virtues” in suppressing the rebellions of local military generals and revitalizing the Tang Empire have their value as they constitute part of the poetic history.

On the whole，Han Yus “The Great Virtues of Yuanhe” is not only the first poem in which Han Yu consciously combined orthodoxy Confucian concepts with the aesthetic exploration of poetic strangeness to open up a new poetic realm，but also is a landmark beginning in the development of poetry in mid-Tang period. Therefore，it not only deserves a place in the history of literature and thought，but also has an important academic value and significance for the study of the changes in Han Yus poetic style and the development of Confucian orthodoxy，as well as the evolution of the history of Tang poetry.

Key words： Han Yu; The Great Virtues of Yuanhe; Confucian Orthodoxy; Treating ugliness as beauty; Composing poetry in prose style; Honoring classics and using allusions

Anthologies and the Poetry Boom in the Late Ming and Early Qings Monastic Circles： A Case Study of Zhulin Fengya

Li Xuan

Summary： As a product of the upsurge in monastic poetry during the late Ming and early Qing period，Zhulin Fengya is a typical work in the climax of compiling anthologies of classical poetry. Its publication demonstrated that poetry had become so popular that even ordinary monks were eager to participate in these activities. This poetry collection，based on Lingyin Temple during the ninth year of the Kangxi era，was compiled and commented on by the renowned Suzhou poet Xu Zeng，constructing a poetic world with the abbot of Lingyin Temple，Huishan Jiexian，as the central figure and the resident monks as the supporting cast. Jiexian，an accomplished master of the Linji Sect and a leader among the Ming loyalist monks，enjoyed high prestige in the cultural circles of the early Qing. His poem “Ti Wuchang Huanghelou” was widely celebrated at the time，but it underwent textual amendments when Shen Deqian included it in the Qingshi Biecai Ji，and its authorship even became an issue in the Wanqingyi Shihui. These changes reflect the strong cultural influence of the Qing government and the struggle between monastic poets and the monarchs power within the literati community. Many of the selected monk poets had already had their own collections，but they were keen to be included in Zhulin Fengya. This honor would not only expand their readership but would also establish them as representatives of Lingyin Temples culture. The desire to be part of Zhulin Fengya motivated monks to participate actively，and by comparing the three surviving versions of the collection，one can trace their efforts.

The number of monastic poetry documents from the late Ming to the early Qing far exceeds that of previous dynasties，both in variety and quantity，but these works have attracted little attention of todays scholars. This phenomenon calls on researchers to reexamine the cognitive framework of Buddhist literary history. Current research on Buddhist poetry primarily focuses on two aspects： the study of renowned poets and the connections between Buddhism and literary concepts，generally adopting similar approach in classical literary research. However，the most significant characteristic of Ming-Qing literature，distinct from previous eras，is the participation of a great number of poets. Zhulin Fengya demonstrates that poetry writing was prevalent in the Buddhist circles in the early Qing. Monks were no longer content with playing minor roles in the literary gatherings of the literati; poetry was no longer the exclusive domain of a few abbots，as it had been during the Tang and Song dynasties. The monastic community became an important participant and shaper of literary trends. The large number of surviving Buddhist poems from the Ming-Qing period carries a wealth of cultural information from their times，awaiting researchers to renew their conception and develop new perspectives to explore their value. In this process，the type of documents should be given due attention.

Different types of documents offer distinct perspectives on the information of an era. As regards the collections of literary works，critiques signify the hot topics and theoretical standards of a period，while individual collections reflect the relationship between a writer and literary trends. Anthologies，as a collective form of writings，typically mirror the preferences of the majority during a specific era and have the most direct link to the spirit of the times. The early Qing period marked a pinnacle in the compilation and publication of monastic poetry anthologies in Chinese history. Zhulin Fengya vividly reflects the group dynamics of poets centered around monasteries. Additionally，there are various categories such as poetry selections throughout several dynasties，dynasty-specific selections，contemporary collections，regional anthologies，sectarian compilations，coterie collections，exchange poetry collections，and mountain dwelling poetry collections，each encapsulating different facets of monastic literary activities. These provide opportunities for exploring the richness and diversity of cultural and literary ecosystems in early modern China. The study of Zhulin Fengya is merely the beginning.

Key words： Late Ming and Early Qing period; Anthologies of Buddhist poetry; Zhulin Fengya; Xu Zeng; Huishan Jiexia

Revisiting Tradition： Understanding the “Small-Government” of Early Modern China from the Central Governments “Forgetting the People” Attitude

Luo Zhitian

Summary： At a time when modern China was showing signs of “out of repair”，it encountered the impact of the Western influence and suffered repeated defeats in wars against western powers. Under the influence of Western ways of thinking，many people take it for granted that it is natural for barbarianism to be defeated in its confrontation with civilization，thus attributing the problem of China to tradition. This anti-tradition tendency has gradually become a fixed mentality，the result of which is that tradition is often misunderstood or mis-stated，presenting a very negative image.

A basic factor that has led to the misinterpretation of tradition is that the classics established during the Han Dynasty were mostly designed for the “feudal” society，but they were used to guide the political and social operation in an autocracy that consisted of counties and prefectures below an authoritarian government. Only with a thorough understanding of the ongoing tension between feudalism and the prefecture-county system can we comprehend ancient China as a unified country. However，the separation of power and local autonomy under the feudal system sometimes complemented the centralized power of the autocratic system. Gu Yanwus suggestion of “incorporating feudalism into the prefecture-county system” aimed to strike a delicate balance between centralization and local autonomy.

The unified modern China exhibited a unique governance structure，which was not simply centralized power or local autonomy，but a dynamic balance of continuous interactions and negotiations between the royal court and the local society regarding authoritarianism and autonomy. On the premise of maintaining the heaven-granted authority，the court managed to practice an energy-saving concept of small government，adopting an attitude of forgetting the people，thus creating a governance model with a small authoritarian government at the top and a large autonomous society below. The central government tried to avoid interfering in the daily lives of the people by keeping a distance from the people，and in so doing the initiatives of local society were motivated and social order was maintained. On the one hand，the premise was that the rural society itself maintained a dynamic mobility （scholars used to misunderstand the countryside as a stagnant society，one of the most serious misrepresentations of tradition）. On the other hand，the laissez faire-ism of the court enabled itself to maintain its authoritarianism. It was this balance that had helped maintain the long-term political continuity and social vitality.

The basic concepts of authoritarianism and autonomy are a pair of contradictions，as was the case in early modern China. But the two can also reach a compromise that can be said to complement each other to some extent. The key to reaching such a compromise is forgetting the people on the basis of a small government and maintaining a dynamic community. When Western learning was superficially accepted，however，such an energy-efficient and effective political and social structure was displaced by the conflicts it might generate，which can be said to be a complete misinterpretation of tradition. By revisiting tradition and reconstructing some basic aspects of it based on historical materials，we aim to redress these misunderstandings of history and rediscover the richness of Chinas traditional governance.

Key words： Authoritarianism; Autonomy; Small Government; System of prefectures and counties; Feudalism; Rural society; Mobility

The Proposal of the Academic Concept of "Bashu Culture and the Reconstruction of the Regional Cultural History Research System

He Yimin，Yang Lihua

Summary： With millions of years of human existence，10，000 years of cultural evolution，and 5，000 years of civilization，China boasts a long history of rich cultural heritages，as well as of diversity and regional characteristics. After the middle of the 19th century，China was subjected to military，political，economic，and cultural aggression by the Western capitalist countries，and the Chinese nation was confronted with a serious crisis. It became a consensus among many intellectuals to revive the Chinese nation through culture. Due to the constraints of the orthodox view of the Central Plains and the unified view of Chinese culture，the study of the culture of non-Central Plains regions did not receive much attention，and regional culture was not treated as an independent academic concept. However，Chinese culture not only has a temporal orientation，with the development process of rise，development，prosperity，decline and renaissance，but also has a spatial orientation，with the formation of a number of regional cultural subsystems，which exist as sub-cultural systems and are the manifestation of the unity of Chinese culture.

Before the 1940s，most intellectuals believed that Chinese culture was monism. Therefore，the change from cultural monism to cultural pluralism is not a simple change of academic point of view，but a major breakthrough and innovation in ideological values from zero to one. In 1941，based on the study of a large number of archaeological data，archaeologist Wei Juxian first put forth the concept of Bashu Culture as a regional culture different from the Central Plains culture. The introduction of this academic concept was a breakthrough of ideological innovation. The reason is that it has an inherent logical relationship with the rise of Chinese culture research and the development of modern archaeology under the background of the Republic of China periods saving the country and ensuring its survival. This new concept triggered the study of Bashu Culture，which eventually became an academic trend of that time. Although many scholars were still quite divided on the understanding of the concept of Bashu Culture at the beginning，they gradually gained a comprehensive and in-depth understanding after heated discussions on the connotation of the concept and related research methodology，pushing the study of Bashu Culture to develop from a pure archaeological perspective to regional cultural research combining archaeology，history and culture. This became an important turning point in the study of Chinas regional cultural history，as it provided a new rationale for the study of regional culture in modern China. The rise of the Bashu Culture research has separated the study of Chinese regional culture from the study of the overall history of Chinese culture and transformed it into a relatively independent research realm，thus recreating the research system of the history of Chinese regional culture and breaking through the long-standing research paradigm of replacing the history of Chinese culture with the history of the Central Plains culture，and enhancing the spatial orientation of Chinese history and culture. It became an important turning point for the gradual emergence of the study of the history of regional cultures，which，on the one hand，elevated the status and importance of regional cultures and，on the other hand，broadened the scope of the study of Chinese culture. More and more researchers began to see the multiple origins and regional characteristics of Chinese culture，and realize that the Chinese cultural system is composed of several subculture subsystems，thus enriching the connotation of Chinese culture，and enhancing the academic communitys overall knowledge of Chinese culture.

Key words： "Bashu Culture; Cultural concept; Regional culture; Chinese culture; Saving the country and ensuring its survival

A Re-examination of Ban Gus Authorship of the “Inscription on the Sishuiting Stele in Praise of Han Gaozu”

Xu Chong

Summary：Since long before，it has been generally accepted that Ban Gu authored the “Inscription on the Sishuiting Stele in Praise of Han Gaozu”，which has almost become a consensus among the elite class. Qing scholars and contemporary researchers often cite it as Ban Gus work without any doubt，except that Gu Jiegang once argued against the authenticity of Ban Gus authorship based on Hong Mais opinion，believing it to be a forgery between the Jin and Tang dynasties. This paper attempts to discuss this issue from both textual and carrier perspectives. In Ancient Literary Garden，an anthology of poems and essays compiled in the Song Dynasty，we find two inscriptions written by Ban Gu： “Inscription on the Sishuiting Stele in Praise of Han Gaozu” and “Inscription in Praise of Eighteen Generals”. An examination of the structure and content of these two works reals that they are actually two parts of one text，with the former being the “preface” and the latter being the “body”. The theme of the entire piece is to “narrate stories of the eighteen generals and praise meritorious assistants”. The so-called “eighteen generals” usually refers to the eighteen meritorious men listed by Han Gaozu. Their names and their ranking on the list are recorded in both the Records of the Grand Historian and the Book of Han.

However，the names of those eighteen generals and their ranking in “Inscription in Praise of Eighteen Generals” in the Ancient Literary Garden were different. This new version of eighteen generals represents more of the historical evaluation of the meritorious men who had assisted Liu Bang to throne，and the text must have been written earlier than Lu Jis “Ode to Han Gaozus Meritorious Ministers” in Jin Dynasty. Despite the authors use of “eighteen generals”，the word “general” was not used in its strict sense of “a military commander”; instead，it referred to those great heroes that had contributed to the establishment of the Western Han，surely including civil ministers such as Xiao He，Zhang Liang and Chen Ping，among other counsellors of Liu Bang. On the surface，the author of the inscription was singing praise of Han Gaozus eighteen generals，but he was actually writing after the model of the “twenty-eight generals of mid-Easten Han”： thus，it was a text of the Yongping period when Emperor Ming of Eastern Han decided on the practice of carving inscriptions on monuments.

The stone tablet on which the text was inscribed must have been a big monument erected near Sishuiting in Peixian County after Emperor Ming of Eastern Hans time，a practice which had not begun in Ban Gus time，that is，the late first century AD. Indeed，throughout the entire Western Han period it was rare to use the royal power of the Luoyang court itself as the subject of a monument. According to the “Sishui” section in Commentary on the Classic of Water，a stone stele was erected in Sishuiting in the tenth year of the Yanxi reign （176 AD），and that must have been the same stele mentioned in the article in Ancient Literary Garden. The Record of Steles compiled in Song Dynasty also mentions the “Han Gaozu Ganying Stele” and “Sishuiting Stele in Praise of Han Gaozu” in north Fengxian County by “Magistrate Liu Wei in the tenth year of the Yanxi reign”，suggesting that both steles had probably been erected by Liu Wei at the same time. If this is true. the names of eighteen generals，different from those in the Book of Han，and the inscriptions on the stele can be regarded as Liu Weis personal evaluation of those meritorious assistants of Han Gaozu. However，that this work of the late Eastern Han period has been attributed to Ban Gu since long before is closely related to the popularity of the Book of Han studies in the late Southern Dynasties.

Key words：Ban Gu; Inscriptions on the Sishuiting Stele in Praise of Han Gaozu; Inscriptions in Praise of Eighteen Generals; Eastern Han; Stone carving culture

From “Zaisangxijue”（在喪襲爵） System to “Fuquexijue”（服闋襲爵） System： The Interaction Between Mourning Apparel and the Time of Inheritance in the Han-Tang Period

Yang Yating

Summary： The peerage system was one of the important institutions in ancient China. Its essential attribute is that it could be hereditary. During the Han-Tang period，the bidirectional influence between mourning ritual system and the time of Inheritance could be summarized as a process from “Zaisangxijue”（在喪襲爵）system to “Fuquexijue”（服闋襲爵） system.

The Han and Wei dynasties carried out the “Zaisangxijue” system，and the Western Jin Dynasty changed to “Fuquexijue” system. “Zaisangxijue” system came from “Guming” of the Book of Documents （《尚書·顧命》），and was not only an inheritance of Zhou system，but also the influence of political factors in the Han Dynasty. This system was conducive to ensuring the stable transfer of political power，and was widely used in the human society. But this ceremonial occasion was both a place of mourning for the heir and a time for the dynasty to hold an inheritance ritual. Therefore，there was an obvious conflict between the two kinds of completely different rituals in terms of procedure，clothing and ceremony，and as it could not meet the dual principles of filial piety and respect for the monarch，it was inevitably trapped in ethical dilemmas. It violated basic principle that “propitious rituals and ominous rituals could not be mingled” and had to face the profound contradictions between “Qinqin”（親親） and “Zunzun”（尊尊），between the “public” and the “private”，between family and state and between ritual and feeling.

“Fuquexijue” was the result of increasingly accepted three years mourning system and its impact on the inheritance of peerage，and the fact that peerage system gradually became nominal was a favorable factor for the practice of this system. In other words，the “jue” in both “Zaisangxijue” and “Fuquexijue” had changed，as the result of long-term collision and interaction between the feudal system and the prefecture-county system since the Qin-Han period. The change toward nominal peerage led to the separation of the succession of the throne and the succession of the peerage in terms of timing： the accession of the new emperor would not be too long after the funeral of the deceased emperor，eventually finalizing the “Fuquexijue” system.

The Western Jin Dynasty，which proclaimed the ritual system of the Western Zhou Dynasty，abandoned the classical system and chose “Fuquexijue” system，reflecting that the attitude of the Western Jin court and scholar-officials towards the ancient rites was very complicated，as they did not simply respect the “Zhou rituals” and dismiss the other rites. The development of ritual thoughts and ritual system in the Han-Jin period had enhanced the systematical nature of ritual study and continuously enriched ritual practice，especially the institutionalization of the five rituals，showing that ritual scholars had a deeper understanding of different types of rituals.

The evolution of ritual system in ancient China was the result of the collision between the theory and practice contained in ritual thoughts and ritual system itself，as well as the product of the interaction of different driving forces. Therefore，we could see the complicated interaction between mourning apparel and the peerage system，tradition and reality，scholarship and politics，ancient rituals and the modern system.

Key words： Mourning apparel; Inheritance; Zaisangxijue （在喪襲爵） system; Fuquexijue （服闋襲爵） system; Guming of the Book of Documents （《尚書·顧命》）; Ancient ritual revival movement

Foreign Aid and the Export of Cultural Goods： Effects and Mechanisms

Mi Jun，Xia Zhoupei

Summary： Expanding the export of cultural goods is an important effort to help Chinese culture “go global”. Many studies have explored the factors that influence cultural trade from traditional economic perspectives，but few studies have focused on the impact of foreign aid，an economic diplomatic behavior between countries，on cultural trade. This paper aims to examine whether foreign aid can empower cultural trade，identify its heterogeneous characteristics，and explore the mechanism of this relationship.

A theoretical model is constructed to analyze the determinants of cultural product trade through the CES utility function，and the channels through which aid affects cultural trade are explored at three levels： the demand side，the transaction side and the consumption side. We go on to conduct empirical analysis based on Chinas foreign aid data and Chinas cultural product export data to aid recipient countries from 2000 to 2017. The study shows that： First，foreign aid can significantly promote the export of Chinese cultural products to recipient countries，but this impact has a nonlinear threshold characteristic，and the promotion effect only begins to appear when the aid exceeds a certain threshold. After testing the stability through IV，adjustment change and other methods，the conclusion is still valid. Second，heterogeneity analysis shows that in terms of aid types，infrastructure aid，production sector aid and peoples livelihood project aid are the main factors that promote the trade of cultural products. From the perspective of different cultural product dimensions，aid has a stronger effect on promoting the export of labor-intensive cultural products. Looking at the characteristics of the recipient countries，the promotion effect of aid on the export of cultural products is more obvious in low-and-middle-income recipient countries and recipient countries in Chinas Belt and Road Initiative. Third，the mechanism test shows that foreign aid affects the export of cultural products through three channels： the economic development effect expands the demand for cultural products in the recipient country，reduces the variable trade costs and fixed trade costs between the recipient country and the donor country，and increases formal and informal affinity between recipient and donor countries.

This paper has the following possible interdisciplinary contributions： Firstly，it is the first attempt to incorporate foreign aid into the system of determinants of cultural exports，hence expanding the boundaries and perspectives of the study of factors influencing cultural trade. Secondly，the study on the impact of aid on trade is extended to specific trade sub-sectors with high sensitivity and trust density，such as cultural products，enriching the relevant research in the field of trade promotion aid. Thirdly，this paper constructs a theoretical framework for the impact of foreign aid on the export trade of cultural products，explains the path mechanism of aid in promoting the export of cultural products from a theoretical perspective，and proposes an affinity influence mechanism from the perspective of non-economic factors，which expands the functional theory of trade-promoting aid.

This paper reveals the internal logic of foreign aid affecting the export of cultural products，provides a strong theoretical support and decision-making reference for the cultural industry sector to build a new engine of cultural trade with the help of foreign aid，and opens up a new path for promoting Chinese cultural products to go global.

Key words： Cultural trade; Cultural goods; Foreign aid; Economic diplomacy

The Selection and Appointment of Provincial Academy Deans and Scholars Cross-Regional Exchanges in the Mid-Qing Dynasty

Zhao Wei

Summary： After the Qing Dynasty replaced the Ming，the cross-regional exchange mechanism among scholars formed through lectures in academies was no longer popular. During the reigns of Emperors Yongzheng and Qianlong，the government took advantage of the opportunity to build provincial academies to establish a multi-level academy structure and a unique education system. Under the influence of this new system，scholars used academies to once again form a new cross-regional exchange，which became an important channel for the spread of the academic thoughts of the Qianjia School across various provinces. The basis for the existence of this exchange mechanism was the system of selecting and appointing deans of provincial academies.

During the Qianlong period，the imperial court issued a number of decrees to regulate the selection and appointment of deans. With the support of these policies，the deans of provincial academies not only had generous incomes，but also enjoyed corresponding reward systems that provided political status. This prominence allowed the provincial academies to recruit nationwide.

The imperial court did not formulate detailed laws on the selection criteria for deans; it advocated using knowledge，morality，behavior，and reputation as reference factors. However，provincial officials still placed significant importance on the deans Imperial Examination achievements，academic background，native place，and interpersonal relationships during the recruitment process. In the context of the prevalence of textual research in the mid-Qing Dynasty，the academic background of the candidates was sometimes more important than other factors，highlighting the academic attributes of provincial academies.

With the implementation of such a selection and appointment system，a new and systematic channel for academic exchange across provincial boundaries emerged in the mid-Qing Dynasty，leading to the establishment of a national academic exchange network centered on provincial academies. In this network，the Jiangnan area，as the center of academic and cultural development，was a major exporter of scholars. The academic culture prevalent in the local area during the Qianlong and Jiaqing periods also spread abroad，and with the help of the intra-provincial mobility of students from provincial academies，it began to spread locally. Although Qing academies primarily taught courses for the imperial examinations，the deans were still able to retain limited teaching autonomy through methods such as answering questions，formal examinations，additional examinations，small examinations，writings，and formulating academy rules，allowing new academic disciplines to have space to spread.

The government played a constructive role in the emergence of these phenomena，but the system for selecting and appointing deans under its leadership also had significant problems. Due to the trend of academies becoming official schools during the Qing Dynasty，the selection and appointment of academy deans were primarily controlled by the government. A clear example of this is that deans of provincial academies were selected and appointed by Provincial Governors and Education Intendants. As a result，provincial academies had limited independence and were unable to appoint deans based on their own educational and academic needs.

This system led to at least two major negative consequences. First，officials used their power and the examinations they presided over in the academies to influence the academic development，making it difficult for deans to effectively manage teaching and academic affairs. Second，the lack of a fixed term for deans compromised their status and forced them to curry favor with powerful officials. This power structure not only restricted the performance of the deans functions，but also turned the appointment of deans into a tool for officials to exchange favors. Despite repeated orders from the imperial court for rectification，addressing this structural defect proved challenging.

Key words： Provincial academy; Dean; Talent mobility; Academic exchange mechanism; Profession

Comprehension and Realization： On Yang Shens Life Wisdom of Integrating Taoism and Buddhism

Fan Jingyi

Summary：Rooted in Confucianism，Taoism and Buddhism，life wisdom demonstrates multiple paths with which the subjects settle their lives and spirits in peace. In the third year of the reign of Emperor Jiajing （1524），Yang Shen was involved in the “Da Li Yi” incident and was permanently exiled to Yongchang of Yunnan，which turned his early support for Confucianism to the integration of Taoism and Buddhism. Adopting thoughts of Taoism and Buddhism to reconstruct his academic life as well as the inner balance between body and mind，Yang Shen built fulcrums in two dimensions of comprehension and realization，aiming to achieve self-consistency in learning and spiritual self-adaption in his personal life. In terms of comprehension，he reconstructed his outlook on life with the thoughts of Laozi and Zhuangzi and invoked Taoism and Buddhism to criticize and correct neo-Confucianism and the philosophy of the mind. In terms of realization，he focused on interpretation of Taoist thoughts of nature cultivation and life protection，deconstructed the feudal code of ethics through arbitrary behaviors，launched a new recognition of Buddhism，and achieved transcendence of life realm. Meanwhile，Yang Shen also integrated thoughts of Taoism and Buddhism into his literary writing and attempted to reconcile the spiritual structure of Confucianism，Taoism and Buddhism through literary practice in order to achieve more harmonious life intelligence.

In terms of comprehension，Yang Shen reshaped the view of life existence by borrowing the philosophy of Laozi and Zhuangzi，and reflected on the formalization and pretense of Confucian etiquette. Yang Shen also criticized the sectarianism of Song Confucianists towards Buddhism and Taoism，pointing out that the prejudice of the Confucian school hindered the exchange of thoughts among the three schools，and affected the diversity and uniqueness of Confucianism. He corrected the empty and shallow style of Neo-Confucianism and the philosophy of the mind through textual research，advocated the intellectualized path of scholarship，and emphasized solving academic dilemmas through a broad and integrated knowledge network. Yang Shens later philosophy of scholarship is not only a reconciliation of Confucianism，Buddhism and Taoism，but also a redefinition of his own academic life.

In terms of realization，Yang Shen re-understood the thoughts of Buddhism and Taoism during his stay in Yunnan. His understanding and interpretation of the Taoist idea of protecting life enabled him to find a way to recuperate his body and mind when he was physically weak. He deconstructed etiquette through “acting wild and pretending to be crazy”，relieved his inner depression，and sought the “true self” as advocated by Zhuangzi. At the same time，the Buddhist humanistic environment in Yunnan and the Yang-school scholars had a more obvious influence on Yang Shen，which led him to accept Pang Yuns mental cultivation method of “emptying all things” before his death，thus eliminating the difficulties brought by his literary career.

Yang Shens literary practice shows his efforts to reconcile Confucianism，Buddhism and Taoism. In his works during his exile in Yunnan，he incorporated Laozi and Zhuangzis thoughts and Buddhist Chan into his poems and insisted on writing his feelings of transcendence in the form of Confucian elegant and neutral discourse，which reflects his insistence on the purity and non-utilitarianism of literature and his patriotism. He wrote about his life experience of transcendence with Tao Yuanmings consciousness，adhered to the elegance and classic consciousness of Confucian literary and artistic views，and achieved the integration and harmony of Confucianism，Buddhism and Taoism.

To sum up，Yang Shens life wisdom during his exile in Yunnan was the result of his profound realization and integration of the three schools of Confucianism，Buddhism and Taoism. Through the dual paths of comprehension and realization，he reconstructed the academic life and spiritual existence，and finally achieved the sublimation of life.

Key words： Yang Shen; Confucianism，Taoism and Buddhism; Life wisdom; Literary writing

（英文編校：金學(xué)勤）