On the fifth anniversary of the establishment of the Kyoko Selden Memorial Translation Prize through the generosity of her colleagues, students, and friends, the Department of Asian Studies at Cornell University is pleased to announce the winners of the 2018 Prize.

The Xia-Shang Zhou Chronology Project was a five-year state-sponsored project, carried out between 1995–2000, to determine an absolute chronology of the Western Zhou dynasty and approximate chronologies of the Xia and Shang dynasties. At the end of the five years, the Project issued a provisional report entitled Report on the 1996–2000 Provisional Results of the Xia-Shang Zhou Chronology Project: Brief Edition detailing its results. A promised full report was finally published in 2022: Report on the Xia-Shang Zhou Chronology Project. Although numerous discoveries in the more than twenty years between the publications of the Brief Edition and the Report have revealed that the Project's absolute chronology of the Western Zhou is fundamentally flawed, and some of the problems are acknowledged by the Report, still the Report maintains the Project's chronology without any correction. In the review, I present four of these discoveries, from four different periods of the Western Zhou, discussing their implications for the Project's chronology. I conclude with a call for some sort of authoritative statement acknowledging the errors in the report.

This article summarizes relevant historical developments involving Taiwan and Okinawa in Asia-Pacific multilateral relations over the longue durée, and suggests future prospects.

1. Both Taiwan and the Ryukyus are within the Kuroshio (Black Tide) Current Civilization Zone (from approximately the beginning of the 3rd Century): At that time, crops such as cassava and yams traveled northbound with the Kuroshio Currents, which ran from the Philippines to Taiwan and the Ryukyus to Kyushu, while crops such as millet in northern parts of South East Asia traveled to Taiwan via the South Sea and further traveled to the Ryukyus and Kyushu. Together with the path of rice from south of China's Yangtze River via Korea to Kyushu, Japan these were two important sea-borne cultural exchange paths in the Asia-Pacific. However, by the 3rd Century, the direct route from south of the Yangzi to central Japan, as well as the Silk Road from Chang'an in Northwest China to Central Asia, and the shipping route from Guangzhou to India superseded the aforesaid routes. As a result, Taiwan and the Ryukyu Islands became isolated on the international stage for about one thousand years (Ts'ao, 1988).

The Jesuit Joachim Bouvet established an analogy between the binary arithmetic developed by Leibniz and the diagram Fuxi liushisi gua fangwei (or FX64), attributed to Shao Yong, which organizes the sixty-four hexagrams according to the Fuxi/Xiantian order. Consequently, this diagram could be considered as binary. Some scholars argue that the diagram is not binary because of the different construction of the two systems and the “wrong” reading direction used by Bouvet and Leibniz—opposite to the one used in China. Nevertheless, by a superimposition of Leibniz’s binary table and of the derivation table used to construct the diagram, this article shows that the diagram is binary, since it is constituted of two elements and the binary system can use other symbols than 0 and 1. The reverse methodology used in constructing the two systems because of their different purpose—division for the FX64 diagram and multiplication for Leibniz’s dyad—allows their reading from either one direction or the reverse. This does not affect the fact that they are both binary, since it leads to the same form and structure.

Huainanzi 淮南子 contributes a model of sage rulership as, among other things, rule through wuwei 無為, or “non-action.” Through analysis of several concepts core to the text’s political cosmology of governance by wuwei—qi 氣 (vital breath, energy-matter), resonance (gan-ying 感應), and sincerity (cheng 誠)—this article suggests that Huainanzian sagely wuwei refers to an act that seemingly straddles a patterned level of reality of distinct forms, on the one hand, and a primordial, chaos-like reality, beyond the bounds of form, on the other. In an effort to grasp, first, how a singular Huainanzian cosmos may present two seemingly structurally antithetical faces, and second, how the sage-ruler’s program may not only embrace, but put to powerful political effect, the paradoxical union of these two “faces,” this paper draws on a heuristic of fractal and Euclidean geometries, simplified from modern mathematics. The article thereby contributes a further representational modality for thinking through Huainanzi’s extensive, multi-faceted political cosmology, joining in discourse a recent swell of research interested in the same.

Talmy’s (1991; 2000a; 2000b) influential work on motion events provides a strong two-way typology that can examine and account for the typology of a language, but this framework is basically synchronic. It may not be equally valid to explain language change. In this paper, we apply the event integration theory and its latest development, The Macro-event Hypothesis (Li, 2020, 2023), to account for the development of the causative verb 使-shǐ-make (SHI for short) in Chinese. This study reveals that, firstly, the multi-functional behavior of SHI represents a typical case of grammaticalization, with a full verb acquiring the role of conjunction and expressing abstract meanings. Secondly, the semantic division of the causative and non-causative uses of SHI in Contemporary Chinese is the most clear-cut. Thirdly, causative SHI shows a greater level of semantic bleaching, and the construction profiles a single causal activity and has a higher degree of event integration when compared to its lexical verbal use. The constructional grammaticalization of SHI confirms that event integration is key to its development. This study verifies The Macro-event Hypothesis of a continuum of grammaticalization in language and uncovers the process of semantic gradation that takes place in Chinese.

This article provides a detailed description of an undocumented use of zaìshì 在勢 as a deontic adverb in Late Qing and Early Republican Chinese literature. This word commonly functions as a verb (“to hold power”) or a nominalized verb (“one who holds power”), but its use as a preposed deontic adverb, meaning “under these circumstances”, is not attested in earlier Chinese texts and has no cognates in other Sinitic languages. The author analyses the syntax and semantics of zaìshì in a large corpus of medieval Chinese texts and early Chinese translations of foreign literature. The article then suggests that the preposed deontic adverb zaìshì emerged as the result of the appropriation of linguistic elements present in classical literature but whose use had been restricted to classical forms of literary composition.

This article proposes that oral performance could be a philosophical activity in early China. The focus is on the Huainanzi, a densely rhymed philosophical treatise compiled by Liu An in the second century b.c.e. I show that the tome contains various sound-correlated poetic forms that are intended not only to enable textual performance but also, by means of aural mimesis, to encourage the intuitive understanding of its philosophical messages. Thus scholars of ancient poetry, philosophy, or intellectual history, despite being habituated to reading silently and observing disciplinary boundaries, should be attentive to these sonic patterns in order to do justice to the poetic-cum-philosophical richness and originality of this text. More importantly, I argue that these poetic forms enable readers and audiences to experience, embody, and, above all, enact the Way through textual performance. Thanks to the sound patterns of the Huainanzi, the somatic processes of aural reading and philosophical praxis can occur simultaneously. Vocalization becomes an actionable and repeatable spiritual exercise, which facilitates the intuitive understanding and internalization of philosophical values. In other words, the perennial knowing–doing gap is heroically closed by the Huainanzi.

The Huainanzi is a Former Han 前漢 dynasty (202 B.C.E.–9 C.E.) compendium of knowledge written at the court of Huainan and presented to Emperor Wu of the Han 漢武帝 in 139 by Liu An 劉安 (?179–122), the king of Huainan. Liu An was the grandson of the Han “progenitor” Gaozu 高祖 (Liu Bang 劉邦 r. 202–195), and he was the uncle of the reigning emperor Wu (r. 140–87). According to the author(s) of the text’s postface, “Yao lue” 要略 or “A Summary of the Essentials,” the work seeks to provide a comprehensive account or chronicle of the dao 道 (conventionally translated as the “Way”), understood broadly to encompass the cosmos (tiandi 天地 or “Heaven and Earth”), human beings (ren 人) and their affairs (shi 事), and the relationship between them. The account of the dao presented in its chapters is not, however, purely descriptive. The Huainanzi is foremost a political treatise containing instructions worthy of a sage-king (shengwang 聖王) to be employed by the ruler as the proper model or standard by which to govern the empire.

The foundation of Chinese intellectual history is a group of texts known as “masters texts” (子書). Many masters texts were authored in the Han dynasty or earlier and many of these have as their title the name of a master who was generally regarded as the author. The inclination to treat a given book as the product of a single writer is apparently a strong one. Nevertheless, from the very beginning there were Chinese scholars who doubted the veracity of the putative authorship of some of these works and suggested that they may in fact have been the product of several authors. Over time, such scholars developed criteria by which to judge the authenticity of ancient masters texts. But as such textual criticism grew more penetrating, the object of its scrutiny began to come apart at the seams. In the last two decades there has been a growing consensus that most early Chinese masters texts were originally quite permeable and that only later were their received forms settled upon.

The branch of textual criticism that deals with authenticating early Chinese texts is called “Authentication studies.” This paper is a survey of the methodological advances made in the field of Authentication studies over the last two millennia. It is not a history of the field, as such a history would be a much longer project. The survey concludes with the idea of the “polymorphous text paradigm,” a paradigm that paradoxically obviates much of the preceding scholarship in its own field. Simply put, if authentication relies largely on anachronism, and anachronism relies largely on the dates of the putative author, then a multi-author work with no known “last author” will be impossible to authenticate. Furthermore, the polymorphous text paradigm does not posit these texts as necessarily having earlier and later “layers,” but rather as having had no set structure over the course of their early redactional evolution.

This survey examines the contributions of seventeen scholars to Authentication studies methodology, and concludes with how the changes in this field have influenced the work of three modern, Western scholars.