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		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;My name is Zhou Xuan. I am an ordinary person seeking balance between ideals and reality. I strive for excellence though it often leaves me weary, and I tend to rely on self-discipline to combat anxiety. I prefer deep contemplation over lively conversations, and I'm learning to make peace with my ambitions. While my progress may be slow, I have never actually stopped moving forward.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
===红学===&lt;br /&gt;
&lt;br /&gt;
===一、概念===&lt;br /&gt;
&lt;br /&gt;
    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
&lt;br /&gt;
===二、四个派别===&lt;br /&gt;
&lt;br /&gt;
    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
&lt;br /&gt;
==（一）文学评论派==&lt;br /&gt;
&lt;br /&gt;
    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
&lt;br /&gt;
==（二）索隐派==&lt;br /&gt;
&lt;br /&gt;
以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
&lt;br /&gt;
==（三）考证派==&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
&lt;br /&gt;
==（四）探佚派==&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
&lt;br /&gt;
===三、红学的核心研究对象===&lt;br /&gt;
&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
&lt;br /&gt;
===四、红学的研究方法===&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
&lt;br /&gt;
===五、红学的辐射影响===&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
&lt;br /&gt;
==参考文献==&lt;br /&gt;
1. 曹立波. “文史互证”何以可能——以百年红学为例的考察[J]. 文学评论, 2021(2). http://wxpl.ajcass.org/Admin/UploadFile/Issue/201606210001/2021/3/20210315012454WU_FILE_0.pdf&lt;br /&gt;
&lt;br /&gt;
2. 国家图书馆出版社. 国家图书馆出版社[EB/OL]. 2018-04-17. https://www.nlcpress.com/Info.aspx?Id=258&lt;br /&gt;
&lt;br /&gt;
3. 维基百科. 红学 - 维基百科，自由的百科全书[EB/OL]. 2025-06-06. http://www.shturl.cc/637646b1d85cca93e752e4c450743310&lt;br /&gt;
&lt;br /&gt;
4. 孙伟科. 艺海纵论|孙伟科:与新时代文艺事业同步发展的红学[EB/OL]. 手机网易网, 2025-03-02. https://www.163.com/dy/article/JPLEUO3P05566831.html&lt;br /&gt;
&lt;br /&gt;
5. 胡文彬（访谈对象）. 《红楼梦》研究与我的学术之路--访谈[EB/OL]. 中国作家网, 2018-07-02. https://www.chinawriter.com.cn/n1/2018/0702/c405057-30098930.html&lt;br /&gt;
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6. 维基百科. 红学 - 维基百科，自由的百科全书[EB/OL]. 2025-06-06. http://www.shturl.cc/0664787d1d7aa1974bfddfaad82f2c55&lt;br /&gt;
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&lt;br /&gt;
==Hongxue (Redology)==&lt;br /&gt;
&lt;br /&gt;
==I. Concept==&lt;br /&gt;
&lt;br /&gt;
Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
&lt;br /&gt;
==II. Four Schools of Thought==&lt;br /&gt;
&lt;br /&gt;
Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
&lt;br /&gt;
===(1) Literary Criticism School===&lt;br /&gt;
&lt;br /&gt;
The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
&lt;br /&gt;
===(2) Allegorical Interpretation School===&lt;br /&gt;
&lt;br /&gt;
Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
&lt;br /&gt;
===(3) Textual Research School===&lt;br /&gt;
&lt;br /&gt;
The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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===(4) Lost Manuscript Research School===&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
&lt;br /&gt;
Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
&lt;br /&gt;
==III. Core Research Objects of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
&lt;br /&gt;
On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
&lt;br /&gt;
On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
&lt;br /&gt;
Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
&lt;br /&gt;
==IV. Research Methods of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
&lt;br /&gt;
In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
&lt;br /&gt;
In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
&lt;br /&gt;
By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
&lt;br /&gt;
Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
&lt;br /&gt;
==V. Radiation and Influence of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
&lt;br /&gt;
At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
&lt;br /&gt;
At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
&lt;br /&gt;
More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
&lt;br /&gt;
In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
&lt;br /&gt;
==Question==&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
  &lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171521</id>
		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171521"/>
		<updated>2025-12-31T11:28:30Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
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&lt;div&gt;My name is Zhou Xuan. I am an ordinary person seeking balance between ideals and reality. I strive for excellence though it often leaves me weary, and I tend to rely on self-discipline to combat anxiety. I prefer deep contemplation over lively conversations, and I'm learning to make peace with my ambitions. While my progress may be slow, I have never actually stopped moving forward.&lt;br /&gt;
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===红学===&lt;br /&gt;
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===一、概念===&lt;br /&gt;
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    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
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===二、四个派别===&lt;br /&gt;
&lt;br /&gt;
    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
&lt;br /&gt;
==（一）文学评论派==&lt;br /&gt;
&lt;br /&gt;
    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
&lt;br /&gt;
==（二）索隐派==&lt;br /&gt;
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以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
&lt;br /&gt;
==（三）考证派==&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
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==（四）探佚派==&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
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===三、红学的核心研究对象===&lt;br /&gt;
&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
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===四、红学的研究方法===&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
&lt;br /&gt;
===五、红学的辐射影响===&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
&lt;br /&gt;
==参考文献==&lt;br /&gt;
1. 曹立波. “文史互证”何以可能——以百年红学为例的考察[J]. 文学评论, 2021(2). http://wxpl.ajcass.org/Admin/UploadFile/Issue/201606210001/2021/3/20210315012454WU_FILE_0.pdf&lt;br /&gt;
2. 国家图书馆出版社. 国家图书馆出版社[EB/OL]. 2018-04-17. https://www.nlcpress.com/Info.aspx?Id=258&lt;br /&gt;
3. 维基百科. 红学 - 维基百科，自由的百科全书[EB/OL]. 2025-06-06. http://www.shturl.cc/637646b1d85cca93e752e4c450743310&lt;br /&gt;
4. 孙伟科. 艺海纵论|孙伟科:与新时代文艺事业同步发展的红学[EB/OL]. 手机网易网, 2025-03-02. https://www.163.com/dy/article/JPLEUO3P05566831.html&lt;br /&gt;
5. 胡文彬（访谈对象）. 《红楼梦》研究与我的学术之路--访谈[EB/OL]. 中国作家网, 2018-07-02. https://www.chinawriter.com.cn/n1/2018/0702/c405057-30098930.html&lt;br /&gt;
6. 维基百科. 红学 - 维基百科，自由的百科全书[EB/OL]. 2025-06-06. http://www.shturl.cc/0664787d1d7aa1974bfddfaad82f2c55&lt;br /&gt;
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&lt;br /&gt;
==Hongxue (Redology)==&lt;br /&gt;
&lt;br /&gt;
==I. Concept==&lt;br /&gt;
&lt;br /&gt;
Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
&lt;br /&gt;
==II. Four Schools of Thought==&lt;br /&gt;
&lt;br /&gt;
Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
&lt;br /&gt;
===(1) Literary Criticism School===&lt;br /&gt;
&lt;br /&gt;
The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
&lt;br /&gt;
===(2) Allegorical Interpretation School===&lt;br /&gt;
&lt;br /&gt;
Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
&lt;br /&gt;
===(3) Textual Research School===&lt;br /&gt;
&lt;br /&gt;
The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
&lt;br /&gt;
===(4) Lost Manuscript Research School===&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
&lt;br /&gt;
Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
&lt;br /&gt;
==III. Core Research Objects of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
&lt;br /&gt;
On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
&lt;br /&gt;
On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
&lt;br /&gt;
Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
&lt;br /&gt;
==IV. Research Methods of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
&lt;br /&gt;
In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
&lt;br /&gt;
In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
&lt;br /&gt;
By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
&lt;br /&gt;
Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
&lt;br /&gt;
==V. Radiation and Influence of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
&lt;br /&gt;
At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
&lt;br /&gt;
At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
&lt;br /&gt;
More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
&lt;br /&gt;
In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
&lt;br /&gt;
==Question==&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
  &lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
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5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
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6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
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7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
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8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171520</id>
		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171520"/>
		<updated>2025-12-31T11:23:26Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
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&lt;div&gt;My name is Zhou Xuan. I am an ordinary person seeking balance between ideals and reality. I strive for excellence though it often leaves me weary, and I tend to rely on self-discipline to combat anxiety. I prefer deep contemplation over lively conversations, and I'm learning to make peace with my ambitions. While my progress may be slow, I have never actually stopped moving forward.&lt;br /&gt;
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===红学===&lt;br /&gt;
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===一、概念===&lt;br /&gt;
&lt;br /&gt;
    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
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===二、四个派别===&lt;br /&gt;
&lt;br /&gt;
    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
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==（一）文学评论派==&lt;br /&gt;
&lt;br /&gt;
    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
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==（二）索隐派==&lt;br /&gt;
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以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
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==（三）考证派==&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
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==（四）探佚派==&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
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===三、红学的核心研究对象===&lt;br /&gt;
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红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
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===四、红学的研究方法===&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
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===五、红学的辐射影响===&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
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==Hongxue (Redology)==&lt;br /&gt;
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==I. Concept==&lt;br /&gt;
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Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
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However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
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==II. Four Schools of Thought==&lt;br /&gt;
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Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
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===(1) Literary Criticism School===&lt;br /&gt;
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The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
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===(2) Allegorical Interpretation School===&lt;br /&gt;
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Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
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===(3) Textual Research School===&lt;br /&gt;
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The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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===(4) Lost Manuscript Research School===&lt;br /&gt;
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&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
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Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
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==III. Core Research Objects of Hongxue==&lt;br /&gt;
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The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
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On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
&lt;br /&gt;
On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
&lt;br /&gt;
Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
&lt;br /&gt;
==IV. Research Methods of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
&lt;br /&gt;
In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
&lt;br /&gt;
In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
&lt;br /&gt;
By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
&lt;br /&gt;
Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
&lt;br /&gt;
==V. Radiation and Influence of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
&lt;br /&gt;
At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
&lt;br /&gt;
At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
&lt;br /&gt;
More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
&lt;br /&gt;
In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
&lt;br /&gt;
==Question==&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
  &lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171519</id>
		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171519"/>
		<updated>2025-12-31T11:23:08Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
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&lt;div&gt;My name is Zhou Xuan. I am an ordinary person seeking balance between ideals and reality. I strive for excellence though it often leaves me weary, and I tend to rely on self-discipline to combat anxiety. I prefer deep contemplation over lively conversations, and I'm learning to make peace with my ambitions. While my progress may be slow, I have never actually stopped moving forward.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
===Final Exam Paper===&lt;br /&gt;
&lt;br /&gt;
===红学===&lt;br /&gt;
&lt;br /&gt;
===一、概念===&lt;br /&gt;
&lt;br /&gt;
    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
&lt;br /&gt;
===二、四个派别===&lt;br /&gt;
&lt;br /&gt;
    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
&lt;br /&gt;
==（一）文学评论派==&lt;br /&gt;
&lt;br /&gt;
    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
&lt;br /&gt;
==（二）索隐派==&lt;br /&gt;
&lt;br /&gt;
以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
&lt;br /&gt;
==（三）考证派==&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
&lt;br /&gt;
==（四）探佚派==&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
&lt;br /&gt;
===三、红学的核心研究对象===&lt;br /&gt;
&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
&lt;br /&gt;
===四、红学的研究方法===&lt;br /&gt;
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    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
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===五、红学的辐射影响===&lt;br /&gt;
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    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
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    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
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==Hongxue (Redology)==&lt;br /&gt;
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==I. Concept==&lt;br /&gt;
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Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
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However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
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==II. Four Schools of Thought==&lt;br /&gt;
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Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
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===(1) Literary Criticism School===&lt;br /&gt;
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The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
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===(2) Allegorical Interpretation School===&lt;br /&gt;
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Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
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===(3) Textual Research School===&lt;br /&gt;
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The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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===(4) Lost Manuscript Research School===&lt;br /&gt;
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&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
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Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
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==III. Core Research Objects of Hongxue==&lt;br /&gt;
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The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
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On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
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On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
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Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
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==IV. Research Methods of Hongxue==&lt;br /&gt;
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The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
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In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
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In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
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By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
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Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
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==V. Radiation and Influence of Hongxue==&lt;br /&gt;
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The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
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At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
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At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
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More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
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In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
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==Question==&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
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2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
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3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
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4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
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5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
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6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
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7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
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8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
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===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
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1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
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2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
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3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
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4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
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5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
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6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
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7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
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8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171518</id>
		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171518"/>
		<updated>2025-12-31T11:22:01Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
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&lt;div&gt;My name is Zhou Xuan. I am an ordinary person seeking balance between ideals and reality. I strive for excellence though it often leaves me weary, and I tend to rely on self-discipline to combat anxiety. I prefer deep contemplation over lively conversations, and I'm learning to make peace with my ambitions. While my progress may be slow, I have never actually stopped moving forward.&lt;br /&gt;
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===红学===&lt;br /&gt;
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===一、概念===&lt;br /&gt;
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    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
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===二、四个派别===&lt;br /&gt;
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    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
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==（一）文学评论派==&lt;br /&gt;
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    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
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==（二）索隐派==&lt;br /&gt;
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以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
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==（三）考证派==&lt;br /&gt;
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    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
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==（四）探佚派==&lt;br /&gt;
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    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
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===三、红学的核心研究对象===&lt;br /&gt;
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红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
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    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
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===四、红学的研究方法===&lt;br /&gt;
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    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
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===五、红学的辐射影响===&lt;br /&gt;
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    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
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    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
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==Hongxue (Redology)==&lt;br /&gt;
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==I. Concept==&lt;br /&gt;
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Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
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However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
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==II. Four Schools of Thought==&lt;br /&gt;
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Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
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===(1) Literary Criticism School===&lt;br /&gt;
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The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
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===(2) Allegorical Interpretation School===&lt;br /&gt;
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Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
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===(3) Textual Research School===&lt;br /&gt;
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The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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===(4) Lost Manuscript Research School===&lt;br /&gt;
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&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
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Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
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==III. Core Research Objects of Hongxue==&lt;br /&gt;
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The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
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On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
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On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
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Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
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==IV. Research Methods of Hongxue==&lt;br /&gt;
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The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
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In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
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In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
&lt;br /&gt;
By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
&lt;br /&gt;
Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
&lt;br /&gt;
==V. Radiation and Influence of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
&lt;br /&gt;
At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
&lt;br /&gt;
At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
&lt;br /&gt;
More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
&lt;br /&gt;
In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
&lt;br /&gt;
==Question==&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
  &lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171517</id>
		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171517"/>
		<updated>2025-12-31T11:21:32Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
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&lt;div&gt;My name is Zhou Xuan. I am an ordinary person seeking balance between ideals and reality. I strive for excellence though it often leaves me weary, and I tend to rely on self-discipline to combat anxiety. I prefer deep contemplation over lively conversations, and I'm learning to make peace with my ambitions. While my progress may be slow, I have never actually stopped moving forward.&lt;br /&gt;
&lt;br /&gt;
==期末论文==&lt;br /&gt;
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&lt;br /&gt;
===红学===&lt;br /&gt;
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===一、概念===&lt;br /&gt;
&lt;br /&gt;
    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
&lt;br /&gt;
===二、四个派别===&lt;br /&gt;
&lt;br /&gt;
    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
&lt;br /&gt;
==（一）文学评论派==&lt;br /&gt;
&lt;br /&gt;
    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
&lt;br /&gt;
==（二）索隐派==&lt;br /&gt;
&lt;br /&gt;
以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
&lt;br /&gt;
==（三）考证派==&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
&lt;br /&gt;
==（四）探佚派==&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
&lt;br /&gt;
===三、红学的核心研究对象===&lt;br /&gt;
&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
&lt;br /&gt;
===四、红学的研究方法===&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
&lt;br /&gt;
===五、红学的辐射影响===&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
==Final Exam Paper==&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
==Hongxue (Redology)==&lt;br /&gt;
&lt;br /&gt;
==I. Concept==&lt;br /&gt;
&lt;br /&gt;
Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
&lt;br /&gt;
==II. Four Schools of Thought==&lt;br /&gt;
&lt;br /&gt;
Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
&lt;br /&gt;
===(1) Literary Criticism School===&lt;br /&gt;
&lt;br /&gt;
The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
&lt;br /&gt;
===(2) Allegorical Interpretation School===&lt;br /&gt;
&lt;br /&gt;
Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
&lt;br /&gt;
===(3) Textual Research School===&lt;br /&gt;
&lt;br /&gt;
The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
&lt;br /&gt;
===(4) Lost Manuscript Research School===&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
&lt;br /&gt;
Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
&lt;br /&gt;
==III. Core Research Objects of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
&lt;br /&gt;
On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
&lt;br /&gt;
On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
&lt;br /&gt;
Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
&lt;br /&gt;
==IV. Research Methods of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
&lt;br /&gt;
In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
&lt;br /&gt;
In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
&lt;br /&gt;
By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
&lt;br /&gt;
Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
&lt;br /&gt;
==V. Radiation and Influence of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
&lt;br /&gt;
At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
&lt;br /&gt;
At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
&lt;br /&gt;
More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
&lt;br /&gt;
In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
&lt;br /&gt;
==Question==&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
  &lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171516</id>
		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=171516"/>
		<updated>2025-12-31T11:20:35Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
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&lt;div&gt;My name is Zhou Xuan. I am an ordinary person seeking balance between ideals and reality. I strive for excellence though it often leaves me weary, and I tend to rely on self-discipline to combat anxiety. I prefer deep contemplation over lively conversations, and I'm learning to make peace with my ambitions. While my progress may be slow, I have never actually stopped moving forward.&lt;br /&gt;
&lt;br /&gt;
==期末论文==&lt;br /&gt;
===红学===&lt;br /&gt;
&lt;br /&gt;
===一、概念===&lt;br /&gt;
&lt;br /&gt;
    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
&lt;br /&gt;
===二、四个派别===&lt;br /&gt;
&lt;br /&gt;
    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
&lt;br /&gt;
==（一）文学评论派==&lt;br /&gt;
&lt;br /&gt;
    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
&lt;br /&gt;
==（二）索隐派==&lt;br /&gt;
&lt;br /&gt;
以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
&lt;br /&gt;
==（三）考证派==&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
&lt;br /&gt;
==（四）探佚派==&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
&lt;br /&gt;
===三、红学的核心研究对象===&lt;br /&gt;
&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
&lt;br /&gt;
===四、红学的研究方法===&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
&lt;br /&gt;
===五、红学的辐射影响===&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
&lt;br /&gt;
==Final Exam Paper==&lt;br /&gt;
==Hongxue (Redology)==&lt;br /&gt;
&lt;br /&gt;
==I. Concept==&lt;br /&gt;
&lt;br /&gt;
Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
&lt;br /&gt;
==II. Four Schools of Thought==&lt;br /&gt;
&lt;br /&gt;
Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
&lt;br /&gt;
===(1) Literary Criticism School===&lt;br /&gt;
&lt;br /&gt;
The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
&lt;br /&gt;
===(2) Allegorical Interpretation School===&lt;br /&gt;
&lt;br /&gt;
Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
&lt;br /&gt;
===(3) Textual Research School===&lt;br /&gt;
&lt;br /&gt;
The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
&lt;br /&gt;
===(4) Lost Manuscript Research School===&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
&lt;br /&gt;
Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
&lt;br /&gt;
==III. Core Research Objects of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
&lt;br /&gt;
On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
&lt;br /&gt;
On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
&lt;br /&gt;
Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
&lt;br /&gt;
==IV. Research Methods of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
&lt;br /&gt;
In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
&lt;br /&gt;
In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
&lt;br /&gt;
By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
&lt;br /&gt;
Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
&lt;br /&gt;
==V. Radiation and Influence of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
&lt;br /&gt;
At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
&lt;br /&gt;
At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
&lt;br /&gt;
More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
&lt;br /&gt;
In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
&lt;br /&gt;
==Question==&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
  &lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=170864</id>
		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=170864"/>
		<updated>2025-12-24T11:56:58Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
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&lt;div&gt;===红学===&lt;br /&gt;
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===一、概念===&lt;br /&gt;
&lt;br /&gt;
    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
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===二、四个派别===&lt;br /&gt;
&lt;br /&gt;
    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
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==（一）文学评论派==&lt;br /&gt;
&lt;br /&gt;
    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
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==（二）索隐派==&lt;br /&gt;
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以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
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==（三）考证派==&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
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==（四）探佚派==&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
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===三、红学的核心研究对象===&lt;br /&gt;
&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
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===四、红学的研究方法===&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
&lt;br /&gt;
===五、红学的辐射影响===&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
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==Hongxue (Redology)==&lt;br /&gt;
&lt;br /&gt;
==I. Concept==&lt;br /&gt;
&lt;br /&gt;
Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
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However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
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==II. Four Schools of Thought==&lt;br /&gt;
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Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
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===(1) Literary Criticism School===&lt;br /&gt;
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The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
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===(2) Allegorical Interpretation School===&lt;br /&gt;
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Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
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===(3) Textual Research School===&lt;br /&gt;
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The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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===(4) Lost Manuscript Research School===&lt;br /&gt;
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&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
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Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
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==III. Core Research Objects of Hongxue==&lt;br /&gt;
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The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
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On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
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On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
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Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
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==IV. Research Methods of Hongxue==&lt;br /&gt;
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The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
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In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
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In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
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By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
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Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
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==V. Radiation and Influence of Hongxue==&lt;br /&gt;
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The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
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At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
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At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
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More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
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In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
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==Question==&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
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2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
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3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
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4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
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5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
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6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
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7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
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8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
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===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
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1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
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3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
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4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
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5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
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6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
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7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
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8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=170863</id>
		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=170863"/>
		<updated>2025-12-24T11:55:49Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
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&lt;div&gt;===红学===&lt;br /&gt;
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===一、概念===&lt;br /&gt;
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    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
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===二、四个派别===&lt;br /&gt;
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    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
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==（一）文学评论派==&lt;br /&gt;
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    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
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==（二）索隐派==&lt;br /&gt;
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以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
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==（三）考证派==&lt;br /&gt;
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    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
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==（四）探佚派==&lt;br /&gt;
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    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
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===三、红学的核心研究对象===&lt;br /&gt;
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红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
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===四、红学的研究方法===&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
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===五、红学的辐射影响===&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
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&lt;br /&gt;
==Hongxue (Redology)==&lt;br /&gt;
&lt;br /&gt;
==I. Concept==&lt;br /&gt;
&lt;br /&gt;
Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
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However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
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==II. Four Schools of Thought==&lt;br /&gt;
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Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
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===(1) Literary Criticism School===&lt;br /&gt;
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The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
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===(2) Allegorical Interpretation School===&lt;br /&gt;
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Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
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===(3) Textual Research School===&lt;br /&gt;
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The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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===(4) Lost Manuscript Research School===&lt;br /&gt;
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&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
&lt;br /&gt;
Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
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==III. Core Research Objects of Hongxue==&lt;br /&gt;
&lt;br /&gt;
The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
&lt;br /&gt;
On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
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On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
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Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
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==IV. Research Methods of Hongxue==&lt;br /&gt;
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The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
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In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
&lt;br /&gt;
In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
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By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
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Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
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==V. Radiation and Influence of Hongxue==&lt;br /&gt;
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The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
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At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
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At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
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More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
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In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
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===Question===&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
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2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
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3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
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4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
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5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
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6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
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7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
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8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
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===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
  &lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
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5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
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7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=170862</id>
		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=170862"/>
		<updated>2025-12-24T11:52:56Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
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&lt;div&gt;===红学===&lt;br /&gt;
&lt;br /&gt;
===一、概念===&lt;br /&gt;
&lt;br /&gt;
    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
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===二、四个派别===&lt;br /&gt;
&lt;br /&gt;
    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
&lt;br /&gt;
==（一）文学评论派==&lt;br /&gt;
&lt;br /&gt;
    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
&lt;br /&gt;
==（二）索隐派==&lt;br /&gt;
&lt;br /&gt;
以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
&lt;br /&gt;
==（三）考证派==&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
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==（四）探佚派==&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
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===三、红学的核心研究对象===&lt;br /&gt;
&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
&lt;br /&gt;
===四、红学的研究方法===&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
&lt;br /&gt;
===五、红学的辐射影响===&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
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===Hongxue (Redology)===&lt;br /&gt;
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===I. Concept===&lt;br /&gt;
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Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
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However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
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===II. Four Schools of Thought===&lt;br /&gt;
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Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
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==(1) Literary Criticism School==&lt;br /&gt;
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The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
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==(2) Allegorical Interpretation School==&lt;br /&gt;
&lt;br /&gt;
Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
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==(3) Textual Research School==&lt;br /&gt;
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The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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==(4) Lost Manuscript Research School==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
&lt;br /&gt;
Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
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===III. Core Research Objects of Hongxue===&lt;br /&gt;
&lt;br /&gt;
The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
&lt;br /&gt;
On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
&lt;br /&gt;
On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
&lt;br /&gt;
Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
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===IV. Research Methods of Hongxue===&lt;br /&gt;
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The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
&lt;br /&gt;
In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
&lt;br /&gt;
In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
&lt;br /&gt;
By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
&lt;br /&gt;
Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
&lt;br /&gt;
===V. Radiation and Influence of Hongxue===&lt;br /&gt;
&lt;br /&gt;
The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
&lt;br /&gt;
At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
&lt;br /&gt;
At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
&lt;br /&gt;
More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
&lt;br /&gt;
In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
&lt;br /&gt;
===Question===&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
  &lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=170861</id>
		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=170861"/>
		<updated>2025-12-24T11:51:41Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: A field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature.&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;===红学===&lt;br /&gt;
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===一、概念===&lt;br /&gt;
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    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
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===二、四个派别===&lt;br /&gt;
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    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
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==（一）文学评论派==&lt;br /&gt;
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    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
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==（二）索隐派==&lt;br /&gt;
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以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
&lt;br /&gt;
==（三）考证派==&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
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==（四）探佚派==&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
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===三、红学的核心研究对象===&lt;br /&gt;
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红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
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    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
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===四、红学的研究方法===&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
&lt;br /&gt;
===五、红学的辐射影响===&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
&lt;br /&gt;
===Hongxue (Redology)===&lt;br /&gt;
&lt;br /&gt;
===I. Concept===&lt;br /&gt;
&lt;br /&gt;
Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
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===II. Four Schools of Thought===&lt;br /&gt;
&lt;br /&gt;
Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
&lt;br /&gt;
==(1) Literary Criticism School==&lt;br /&gt;
&lt;br /&gt;
The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
&lt;br /&gt;
==(2) Allegorical Interpretation School==&lt;br /&gt;
&lt;br /&gt;
Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
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==(3) Textual Research School==&lt;br /&gt;
&lt;br /&gt;
The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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==(4) Lost Manuscript Research School==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
&lt;br /&gt;
Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
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===III. Core Research Objects of Hongxue===&lt;br /&gt;
&lt;br /&gt;
The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
&lt;br /&gt;
On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
&lt;br /&gt;
On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
&lt;br /&gt;
Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
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===IV. Research Methods of Hongxue===&lt;br /&gt;
&lt;br /&gt;
The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
&lt;br /&gt;
In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
&lt;br /&gt;
In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
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By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
&lt;br /&gt;
Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
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===V. Radiation and Influence of Hongxue===&lt;br /&gt;
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The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
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At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
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At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
&lt;br /&gt;
More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
&lt;br /&gt;
In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
&lt;br /&gt;
===Question===&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
===English Questions &amp;amp; Corresponding Answers===&lt;br /&gt;
  &lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
   Answer: Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline after Hu Shi published his textual research on the novel in 1921.  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
   Answer: The representative of the Allegorical Interpretation School is Cai Yuanpei. Its core viewpoint is linking *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty.  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
   Answer: The two main aspects are: ① The &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues (e.g., the judgment poem &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot; hinting at Lin Daiyu and Xue Baochai’s fates) and the &amp;quot;zhi pi&amp;quot; (annotations) left by critics like Zhiyanzhai (e.g., the note confirming the timing of Cao Xueqin’s death). ② The complex textual version system of the novel, such as the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; (e.g., Jiaxu, Jimao versions) and the &amp;quot;Cheng-Gao editions&amp;quot;, with variations between versions (e.g., different descriptions of Lin Daiyu’s eyebrows).  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
   Answer: Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot; emphasizing &amp;quot;no claims without evidence&amp;quot; and verified the author’s life story and family history through historical documents, which promoted Hongxue to the &amp;quot;empirical stage&amp;quot;. He used historical materials such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*.  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
   Answer: ① Academic contributions: It provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research (e.g., its textual version research method is applied to other classics) and offers &amp;quot;vivid materials&amp;quot; for Qing-dynasty cultural history research. ② Cultural contributions: It promotes the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber* (e.g., supporting the creation of TV series, operas and cultural and creative products) and shapes public aesthetics and values.  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
   Answer: The &amp;quot;Lost Manuscript Research School&amp;quot; studies foreshadowing in the first eighty chapters and &amp;quot;zhi pi&amp;quot; to reconstruct the lost chapters of Cao Xueqin’s original work. Its first influential work is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi (published in 1983).  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
   Answer: ① The &amp;quot;annotated manuscripts (zhi ben)&amp;quot; are hand-copied versions from the Qianlong reign with &amp;quot;zhi pi&amp;quot; annotations, which are core materials for studying Cao Xueqin’s original work but are mostly incomplete with textual discrepancies. ② The &amp;quot;Cheng-Gao editions&amp;quot; are block-printed versions from the late Qianlong period, which supplemented the last forty chapters (becoming widely circulated) but sparked debates on whether the continuation aligns with Cao Xueqin’s original intentions.  &lt;br /&gt;
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8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?  &lt;br /&gt;
   Answer: Because the poetry, architecture, cuisine, etiquette and other elements depicted in the novel (e.g., the garden aesthetics of Qinfang Pavilion, the dietary culture of the crab feast) are all microcosms of Chinese culture, and interpreting these elements helps people understand Chinese culture deeply.&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
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		<title>User:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User:Zhou_Xuan&amp;diff=170860"/>
		<updated>2025-12-24T11:33:13Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: Hongxue (Redology) is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature.&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;红学&lt;br /&gt;
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一、概念&lt;br /&gt;
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    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
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二、四个派别&lt;br /&gt;
&lt;br /&gt;
    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
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（一）文学评论派&lt;br /&gt;
&lt;br /&gt;
    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
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（二）索隐派&lt;br /&gt;
&lt;br /&gt;
以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
&lt;br /&gt;
（三）考证派&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
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（四）探佚派&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
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三、红学的核心研究对象&lt;br /&gt;
&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
&lt;br /&gt;
四、红学的研究方法&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
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五、红学的辐射影响&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
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Hongxue (Redology)&lt;br /&gt;
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I. Concept&lt;br /&gt;
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Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
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However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
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II. Four Schools of Thought&lt;br /&gt;
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Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
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(1) Literary Criticism School&lt;br /&gt;
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The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
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(2) Allegorical Interpretation School&lt;br /&gt;
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Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
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(3) Textual Research School&lt;br /&gt;
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The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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(4) Lost Manuscript Research School&lt;br /&gt;
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&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
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Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
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III. Core Research Objects of Hongxue&lt;br /&gt;
&lt;br /&gt;
The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
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On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
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On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
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Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
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IV. Research Methods of Hongxue&lt;br /&gt;
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The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
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In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
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In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
&lt;br /&gt;
By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
&lt;br /&gt;
Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
&lt;br /&gt;
V. Radiation and Influence of Hongxue&lt;br /&gt;
&lt;br /&gt;
The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
&lt;br /&gt;
At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
&lt;br /&gt;
At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
&lt;br /&gt;
More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
&lt;br /&gt;
In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
&lt;br /&gt;
===Question===&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User_talk:Zhou_Xuan&amp;diff=170859</id>
		<title>User talk:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User_talk:Zhou_Xuan&amp;diff=170859"/>
		<updated>2025-12-24T11:32:30Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: Blanked the page&lt;/p&gt;
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&lt;div&gt;&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User_talk:Zhou_Xuan&amp;diff=170858</id>
		<title>User talk:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User_talk:Zhou_Xuan&amp;diff=170858"/>
		<updated>2025-12-24T08:10:40Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
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&lt;div&gt;红学&lt;br /&gt;
&lt;br /&gt;
一、概念&lt;br /&gt;
&lt;br /&gt;
    红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
&lt;br /&gt;
二、四个派别&lt;br /&gt;
&lt;br /&gt;
    由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
&lt;br /&gt;
（一）文学评论派&lt;br /&gt;
&lt;br /&gt;
    最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
&lt;br /&gt;
（二）索隐派&lt;br /&gt;
&lt;br /&gt;
以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
&lt;br /&gt;
（三）考证派&lt;br /&gt;
&lt;br /&gt;
    以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
&lt;br /&gt;
（四）探佚派&lt;br /&gt;
&lt;br /&gt;
    探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
&lt;br /&gt;
三、红学的核心研究对象&lt;br /&gt;
&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
&lt;br /&gt;
    另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
&lt;br /&gt;
四、红学的研究方法&lt;br /&gt;
&lt;br /&gt;
    红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
&lt;br /&gt;
五、红学的辐射影响&lt;br /&gt;
&lt;br /&gt;
    红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
&lt;br /&gt;
    在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
&lt;br /&gt;
Hongxue (Redology)&lt;br /&gt;
&lt;br /&gt;
I. Concept&lt;br /&gt;
&lt;br /&gt;
Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
&lt;br /&gt;
II. Four Schools of Thought&lt;br /&gt;
&lt;br /&gt;
Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
&lt;br /&gt;
(1) Literary Criticism School&lt;br /&gt;
&lt;br /&gt;
The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
&lt;br /&gt;
(2) Allegorical Interpretation School&lt;br /&gt;
&lt;br /&gt;
Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
&lt;br /&gt;
(3) Textual Research School&lt;br /&gt;
&lt;br /&gt;
The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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(4) Lost Manuscript Research School&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
&lt;br /&gt;
Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
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III. Core Research Objects of Hongxue&lt;br /&gt;
&lt;br /&gt;
The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
&lt;br /&gt;
On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
&lt;br /&gt;
On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
&lt;br /&gt;
Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
&lt;br /&gt;
IV. Research Methods of Hongxue&lt;br /&gt;
&lt;br /&gt;
The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
&lt;br /&gt;
In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
&lt;br /&gt;
In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
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By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
&lt;br /&gt;
Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
&lt;br /&gt;
V. Radiation and Influence of Hongxue&lt;br /&gt;
&lt;br /&gt;
The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
&lt;br /&gt;
At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
&lt;br /&gt;
At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
&lt;br /&gt;
More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
&lt;br /&gt;
In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
&lt;br /&gt;
===Question===&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=User_talk:Zhou_Xuan&amp;diff=170857</id>
		<title>User talk:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User_talk:Zhou_Xuan&amp;diff=170857"/>
		<updated>2025-12-24T08:08:24Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: Hongxue(Redology) is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature.&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;红学&lt;br /&gt;
一、概念&lt;br /&gt;
红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
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二、四个派别&lt;br /&gt;
由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
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（一）文学评论派&lt;br /&gt;
最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
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（二）索隐派&lt;br /&gt;
以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
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（三）考证派&lt;br /&gt;
以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
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（四）探佚派&lt;br /&gt;
探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
&lt;br /&gt;
三、红学的核心研究对象&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
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四、红学的研究方法&lt;br /&gt;
红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
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五、红学的辐射影响&lt;br /&gt;
红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;br /&gt;
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Hongxue (Redology)&lt;br /&gt;
I. Concept&lt;br /&gt;
Hongxue is a field of study centered on *Dream of the Red Chamber*, one of the Four Great Classical Novels of Chinese literature. The term &amp;quot;Hongxue&amp;quot; emerged during the Jiaqing and Daoguang reigns of the Qing Dynasty, originally as a playful reference. In the section on &amp;quot;Cao Zhan&amp;quot; in *Painters of the Eight Banners* (1919) by the Qing-dynasty painter Li Fang (son of Li Baoxun), it is recorded that &amp;quot;In the early years of the Guangxu reign, scholars and officials in the capital were particularly fond of reading it (*Dream of the Red Chamber*), and prided themselves on being adherents of Hongxue.&amp;quot;&lt;br /&gt;
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However, the study of *Dream of the Red Chamber* evolved into a rigorous and specialized academic discipline only after Hu Shi published his textual research on the novel in 1921. Hu's research initially confirmed that Cao Xueqin was the author of *Dream of the Red Chamber* and put forward the &amp;quot;autobiographical hypothesis&amp;quot;. Since then, research on *Dream of the Red Chamber* has converged with Qing-dynasty textual criticism and the movement of sorting out national heritage in the early Republican period. To this day, Hongxue scholarship has grown into an enormous body of work, encompassing textual research across almost all aspects of history and culture, with a wide array of divergent interpretations.&lt;br /&gt;
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II. Four Schools of Thought&lt;br /&gt;
Due to the existence of numerous transmitted versions of the novel, as well as differences in academic perspectives and research motivations, scholars hold varied views on the authorship and content of *Dream of the Red Chamber*. These views can be broadly categorized into four schools:&lt;br /&gt;
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(1) Literary Criticism School&lt;br /&gt;
The earliest of these is the &amp;quot;Literary Criticism School&amp;quot;, founded by Wang Guowei, who introduced Schopenhauer's philosophical ideas and examined *Dream of the Red Chamber* from a Western perspective. This school approaches the novel from a literary standpoint, focusing on the author’s artistic intentions and exploring them through the narrative structure of the entire work. With the rise of the Textual Research School, the Literary Criticism School once faded into obscurity. In the early 1970s, Yu Yingshi advocated for a &amp;quot;Hongxue revolution&amp;quot;, emphasizing the study of Cao Xueqin’s artistic conception and breaking free from the constraints of the autobiographical hypothesis. Overseas, many scholars have studied *Dream of the Red Chamber* from the perspectives of literary criticism or comparative literature.&lt;br /&gt;
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(2) Allegorical Interpretation School&lt;br /&gt;
Represented by Cai Yuanpei, the &amp;quot;Allegorical Interpretation School&amp;quot; links *Dream of the Red Chamber* to historical events surrounding the fall of the Ming Dynasty and the rise of the Qing Dynasty. Despite facing criticism from both the Textual Research School and the Literary Criticism School, this school has never disappeared, with new allegorical interpretations continuing to emerge over time.&lt;br /&gt;
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(3) Textual Research School&lt;br /&gt;
The &amp;quot;Textual Research School&amp;quot;, led by Hu Shi and Yu Pingbo, advocates the autobiographical hypothesis of the novel. Among its scholars, Mr. Zhou Ruchang stands as the synthesizer of this school; building on its foundation, he developed the &amp;quot;Cultural and Ideological School&amp;quot;, elevating Hongxue research to the height of Chinese cultural studies. While promoting the essence of the novel, he also critically examined its perceived flaws, arguing that *Dream of the Red Chamber* is &amp;quot;a master key to understanding Chinese culture&amp;quot;.&lt;br /&gt;
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(4) Lost Manuscript Research School&lt;br /&gt;
&amp;quot;Lost manuscript research&amp;quot; refers to the study of plot clues hidden in the first eighty chapters of the novel (known as &amp;quot;foreshadowing like a snake in the grass or ashes of a thread&amp;quot;) and commentaries in the annotated versions (zhi pi) to reconstruct the plot of the lost chapters written by Cao Xueqin beyond the eightieth chapter. This research further redefines the ideological, artistic, and cultural connotations of two versions of *Dream of the Red Chamber*: the original manuscript by Cao Xueqin and the continuation of the last forty chapters by Cheng Weiyuan and Gao E.&lt;br /&gt;
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Originally derived from the Textual Research School, this field has attracted a large number of researchers and enthusiasts due to its unique combination of artistic appeal and theoretical depth. Since the 1980s, it has exerted a significant influence and has become known as the &amp;quot;Lost Manuscript Research School&amp;quot;. The first work of this school is *Exploring the Lost Chapters of The Story of the Stone* by Liang Guizhi, published in 1983. The book has gone through four editions, with the latest version titled *Exploring the Lost Chapters of Dream of the Red Chamber*, published by Beijing Normal University Press in 2010.&lt;br /&gt;
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III. Core Research Objects of Hongxue&lt;br /&gt;
The research object of Hongxue is not the general &amp;quot;Dream of the Red Chamber&amp;quot;, but the &amp;quot;specific carriers&amp;quot; and &amp;quot;textual details&amp;quot; derived from the novel. This forms the foundation of research across all schools and is the key distinguishing feature between Hongxue and ordinary literary reading.&lt;br /&gt;
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On one hand, it focuses on the &amp;quot;hidden information&amp;quot; within the text, such as the foreshadowing clues planted by Cao Xueqin in the first eighty chapters—for example, the judgment poems and arias that hint at the fates of the characters, like &amp;quot;A jade hairpin hangs in the forest; a golden hairpin lies buried in the snow&amp;quot;, which alludes to the tragic endings of Lin Daiyu and Xue Baochai. Another example is the metaphor &amp;quot;Even the longest awning erected for a thousand miles must eventually take down&amp;quot;, which symbolizes the rise and fall of the Jia clan. Additionally, there are the &amp;quot;zhi pi&amp;quot; (annotations) left by critics such as Zhiyanzhai and Jihousou, including the comment &amp;quot;This is the first title poem&amp;quot; next to the line &amp;quot;Full of absurd words, a tale of bitter tears&amp;quot; in the Jiaxu annotated version, and the note &amp;quot;On the eve of the Renwu Year’s Lunar New Year, the book remained unfinished; Cao passed away, his tears dried up&amp;quot;, which provides evidence of the timing and emotional state of Cao Xueqin’s creative process. These details are not merely literary descriptions but serve as core materials for Hongxue research.&lt;br /&gt;
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On the other hand, it encompasses the complex textual version system of the novel. Unlike many literary works, *Dream of the Red Chamber* does not have a single &amp;quot;definitive original manuscript&amp;quot;; the variations between transmitted versions themselves constitute a crucial subject of Hongxue research. There are the &amp;quot;annotated manuscripts&amp;quot; (zhi ben) from the Qianlong reign of the Qing Dynasty, hand-copied versions named for their inclusion of zhi pi annotations, such as the Jiaxu, Jimao, and Gengchen versions. These are core sources for studying Cao Xueqin’s original work, though most are incomplete and contain significant textual discrepancies. There are also the &amp;quot;Cheng-Gao editions&amp;quot; from the late Qianlong period, block-printed versions compiled and published by Cheng Weiyuan and Gao E, which for the first time supplemented the last forty chapters and became the most widely circulated versions of the novel. However, they have sparked a century-long debate over whether the continuation aligns with Cao Xueqin’s original intentions. In modern times, there are collated versions, such as the 1982 edition published by People’s Literature Publishing House, which uses the Gengchen version as the base text and references other annotated manuscripts and the Cheng-Gao editions; this is currently the mainstream version for general readers.&lt;br /&gt;
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Textual variations between different versions—for instance, in the scene where &amp;quot;Lin Daiyu first enters the Jia Mansion&amp;quot;, some versions describe her eyebrows as &amp;quot;two curved brows, seemingly knitted yet not, like mist lingering&amp;quot;, while others write &amp;quot;two curved brows, seemingly knitted yet not, like willow branches caressing smoke&amp;quot;—can directly impact interpretations of character images and plot logic. Therefore, &amp;quot;textual version research&amp;quot; has always been one of the core topics of Hongxue.&lt;br /&gt;
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IV. Research Methods of Hongxue&lt;br /&gt;
The development of Hongxue is essentially a process of continuous expansion in research methodologies. From early &amp;quot;commentary-based interpretation&amp;quot; to the &amp;quot;empirical textual research&amp;quot; initiated by Hu Shi, and further to contemporary &amp;quot;interdisciplinary research&amp;quot;, innovations in methodology have directly driven breakthroughs in Hongxue scholarship.&lt;br /&gt;
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In the early period (Qing Dynasty to the early Republican period), Hongxue research was dominated by &amp;quot;commentary&amp;quot;, as seen in works such as *A New Annotated Illustrated Complete Edition of Dream of the Red Chamber* by Wang Xilian and *The Miaofuxuan Annotated Story of the Stone* by Zhang Xinzhi during the Qing Dynasty. These were mostly &amp;quot;impressionistic commentaries&amp;quot; on the text, focusing on personal reading experiences and moral interpretations, and had not yet formed systematic research methods.&lt;br /&gt;
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In 1921, Hu Shi introduced the methodology of &amp;quot;Qing-dynasty textual criticism&amp;quot;, emphasizing the principle of &amp;quot;no claims without evidence&amp;quot;. By examining historical documents to verify the author’s life story and family history, he elevated Hongxue to an &amp;quot;empirical stage&amp;quot;. For example, using historical records such as *Genealogy of the Manchu Clans of the Eight Banners* and *Records of the Jiangning Imperial Textile Bureau*, Hu Shi confirmed that Cao Xueqin’s family had served as Imperial Textile Commissioners in Jiangning and maintained close ties with Emperor Kangxi, thereby supporting the autobiographical hypothesis.&lt;br /&gt;
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By the mid-to-late 20th century, research methods became increasingly diversified: the Literary Criticism School incorporated Western philosophy, with Wang Guowei applying Schopenhauer’s &amp;quot;voluntarism&amp;quot; to interpret the novel’s tragic nature; scholars also adopted comparative literature approaches, with overseas researchers comparing *Dream of the Red Chamber* with works such as *War and Peace* and *The Tale of Genji* to analyze the commonalities of family-themed novels.&lt;br /&gt;
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Entering the 21st century, &amp;quot;interdisciplinary integration&amp;quot; has become a prevailing trend: scholars use &amp;quot;digital humanities&amp;quot; methods to analyze the text, such as applying big data statistics to the frequency of character dialogues in *Dream of the Red Chamber* to verify that &amp;quot;Baoyu interacts with Daiyu more frequently than with Baochai&amp;quot;, thus supporting the emotional core of the &amp;quot;wood-stone pledge&amp;quot;; they adopt a &amp;quot;sociological&amp;quot; perspective to reconstruct the lives of Qing-dynasty aristocrats, for example, examining the economic structure of Qing bureaucratic families through the Jia clan’s &amp;quot;monthly stipend system&amp;quot; and &amp;quot;banquet protocols&amp;quot;; they also employ &amp;quot;feminist&amp;quot; theory to interpret the fates of the Twelve Beauties of Jinling, such as analyzing Wang Xifeng’s &amp;quot;power dilemma&amp;quot; and Tanchun’s &amp;quot;anxiety over her status as a concubine’s daughter&amp;quot;. These methods have not only enabled Hongxue to break free from the cycle of &amp;quot;internal textual analysis&amp;quot; but also fostered dialogue with other disciplines, expanding the boundaries of research.&lt;br /&gt;
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V. Radiation and Influence of Hongxue&lt;br /&gt;
The significance of Hongxue extends far beyond &amp;quot;studying *Dream of the Red Chamber*&amp;quot;; its profound influence on academia, culture, and even society is what has established it as a prominent field of study (a xian xue).&lt;br /&gt;
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At the academic level, Hongxue provides a &amp;quot;paradigm reference&amp;quot; for classical Chinese literature research. Its methodology of &amp;quot;textual version research&amp;quot; has been applied to the study of other great classical novels such as *Water Margin* and *Romance of the Three Kingdoms*; its exploration of the connections between textual details and historical backgrounds has also provided &amp;quot;vivid primary materials&amp;quot; for the study of Qing-dynasty cultural history. For example, scholars have reconstructed the ancestral worship systems of Qing-dynasty Manchu aristocrats based on the sacrificial rituals depicted in the Jia clan, and examined the social interaction patterns of Qing-dynasty literati through the poetic society activities described in the novel.&lt;br /&gt;
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At the cultural level, Hongxue has promoted the &amp;quot;canonization&amp;quot; and &amp;quot;popularization&amp;quot; of *Dream of the Red Chamber*. From the 1987 TV series *Dream of the Red Chamber*, which strictly drew on Hongxue research findings—such as its accurate restoration of the fusion of Manchu &amp;quot;banner costumes&amp;quot; and Han Chinese clothing, and its emphasis on tragic endings that rejected the &amp;quot;revival&amp;quot; narrative of the continuation—to the youth version of the Kunqu opera *Dream of the Red Chamber*, the dance drama *Dream of the Red Chamber*, and more recently, &amp;quot;Red Chamber-themed cultural and creative products&amp;quot; such as &amp;quot;bookmarks featuring the Twelve Beauties&amp;quot; and &amp;quot;Grand View Garden-themed notebooks&amp;quot;, all these cultural creations and their dissemination are supported by Hongxue research at their core. The popularity of Hongxue lectures, reading clubs, and short-video interpretations has also transformed *Dream of the Red Chamber* from a &amp;quot;literary work for scholars&amp;quot; into a &amp;quot;national classic&amp;quot;, even shaping public aesthetics and values—for instance, public awareness of &amp;quot;equality&amp;quot; and &amp;quot;freedom&amp;quot; has been inspired by empathy with Baoyu and Daiyu’s rebellion against feudal ethics.&lt;br /&gt;
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More importantly, Hongxue has long transcended the scope of &amp;quot;literary research&amp;quot;. It serves as a &amp;quot;carrier of Chinese culture&amp;quot;: as Zhou Ruchang stated, *Dream of the Red Chamber* is &amp;quot;the master key to Chinese culture&amp;quot;, precisely because the poetry, architecture, cuisine, and etiquette depicted in the novel—such as the garden aesthetics of the &amp;quot;Qinfang Pavilion&amp;quot;, the dietary culture of the &amp;quot;crab feast&amp;quot;, and the ceremonial norms of the &amp;quot;imperial visit&amp;quot;—are all microcosms of Chinese culture. The excavation and interpretation of these elements through Hongxue research are essentially acts of inheriting and reinterpreting Chinese culture.&lt;br /&gt;
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In summary, the &amp;quot;concepts&amp;quot; and &amp;quot;schools of thought&amp;quot; of Hongxue are merely an &amp;quot;entry-level framework&amp;quot;. What truly sustains it as a specialized academic discipline is the in-depth exploration of textual details, the innovation of research methodologies, the dynamic evolution of academic debates, and its far-reaching influence on academia and culture. These dimensions intersect and interact, endowing Hongxue with enduring vitality over the past century and establishing it as a unique cultural phenomenon that bridges the gap between the &amp;quot;academic circle&amp;quot; and the general public.&lt;br /&gt;
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===Question===&lt;br /&gt;
1. What is Hongxue, and when did the study of *Dream of the Red Chamber* evolve into a rigorous and specialized academic discipline?  &lt;br /&gt;
&lt;br /&gt;
2. Who are the representatives of the Allegorical Interpretation School, and what is the core viewpoint of this school?  &lt;br /&gt;
&lt;br /&gt;
3. What are the two main aspects of Hongxue’s core research objects? Please briefly illustrate each aspect with examples from the text.  &lt;br /&gt;
&lt;br /&gt;
4. How did Hu Shi promote Hongxue to enter the &amp;quot;empirical stage&amp;quot;? What historical materials did he use for his research?  &lt;br /&gt;
&lt;br /&gt;
5. What contributions has Hongxue made to academic research and cultural dissemination respectively?  &lt;br /&gt;
&lt;br /&gt;
6. What is the &amp;quot;Lost Manuscript Research School&amp;quot; of Hongxue, and what is its first influential work?  &lt;br /&gt;
&lt;br /&gt;
7. What are the key differences between the &amp;quot;annotated manuscripts (zhi ben)&amp;quot; and the &amp;quot;Cheng-Gao editions&amp;quot; of *Dream of the Red Chamber*?  &lt;br /&gt;
&lt;br /&gt;
8. Why did Zhou Ruchang regard *Dream of the Red Chamber* as &amp;quot;a master key to understanding Chinese culture&amp;quot;?&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
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		<title>User talk:Zhou Xuan</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=User_talk:Zhou_Xuan&amp;diff=170856"/>
		<updated>2025-12-24T07:56:34Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: Created page with &amp;quot;红学 一、概念 红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;红学&lt;br /&gt;
一、概念&lt;br /&gt;
红学是一门以中国古典文学四大名著之一的《红楼梦》为对象的学问。“红学”一词在嘉庆、道光年间出现，在当时是个开玩笑的说法，画家李放 (清朝)（其父李葆恂）在《八旗画录》（1919）“曹霑”篇中称“光绪初，京朝士大夫尤喜读之（《红楼梦》），自相矜为红学云”。而研究《红楼梦》成为严肃专门的学问，始自胡适在1921年所写考证《红楼梦》的文章。胡适的研究初步证实了《红楼梦》的作者为曹雪芹，提出了“自传说”。从此，《红楼梦》的研究工作与清代考据学，与民初的整理国故汇合起来。至今红学研究已汗牛充栋，里面基本跨足了历史文化方方面面的推敲，作出各种观点各异的解释。&lt;br /&gt;
二、四个派别&lt;br /&gt;
由于传世版本多，欣赏角度与动机的不同，学者们对于红楼梦的作者与内容，有许多不同的看法，其中大致可分为4派。&lt;br /&gt;
（一）文学评论派&lt;br /&gt;
最早是王国维引入叔本华的哲学思想，以西方的视角审视《红楼梦》所开创的“文学评论派”。“文学批评派”从文学观点研究《红楼梦》，注重小说作者在艺术创作上的意图，并通过全书的结构加以发掘。因“考证派”红学兴起，文学评论派一度成为绝响。20世纪70年代初，余英时提倡“红学革命”，着重研究曹雪芹的艺术构想，不再自限于自传说。在海外，不少学者从文学批评或比较文学的观点来研究《红楼梦》。&lt;br /&gt;
（二）索隐派&lt;br /&gt;
以蔡元培为代表，将《红楼梦》与明亡清兴历史事件挂上钩，是为“索隐派”。索隐派虽然遭到考证派和文学评论派的批评，但并未消失，不断有新的索隐派著作出现。&lt;br /&gt;
（三）考证派&lt;br /&gt;
以胡适、俞平伯为代表的“考证派”是主张家史自传说的；其中周汝昌先生是考证派的集大成者，在此学派基础上有发展，开创“文化思想派”，将红学研究上升到中华文化的高度，既宏扬精华，同时也审视缺陷，他认为《红楼梦》是进入中华文化的“一把总钥匙”。&lt;br /&gt;
（四）探佚派&lt;br /&gt;
探佚即根据前八十回中“草蛇灰线”的伏笔和脂批等研究曹雪芹原著八十回以后佚稿情节，进而根据这种研究重新定位曹雪芹原著和后四十回程高续书“两种《红楼梦》”的思想、艺术、文化内涵等。探佚本来从考证派衍生，但由于这种研究既有趣味性艺术性，又有理论性文化性，吸引了众多的研究者和红迷参与，所以自从20世纪80年代以来一直影响很大，被称为探佚派。探佚派的第一部著作是梁归智的《石头记探佚》，1983年出版，已经出了四版，最新版是北京师范大学出版社2010年出版的《红楼梦探佚》。&lt;br /&gt;
三、红学的核心研究对象&lt;br /&gt;
红学的研究对象并非笼统的 “《红楼梦》”，而是围绕文本衍生出的 “具体载体” 与 “细节考据”，这是所有流派研究的基础，也是红学区别于普通文学阅读的关键：一方面是文本内部的 “隐性信息”， 比如前八十回中曹雪芹埋下的 “草蛇灰线”如判词、曲词对人物命运的暗示，像 “玉带林中挂，金簪雪里埋” 对应林黛玉与薛宝钗的结局；或 “千里搭长棚，没有个不散的筵席” 对贾府兴衰的隐喻，以及脂砚斋、畸笏叟等评点者留下的 “脂批”如甲戌本中 “满纸荒唐言，一把辛酸泪” 旁的批语 “此是第一首标题诗”，或 “壬午除夕，书未成，芹为泪尽而逝” 对曹雪芹创作时间与心境的佐证。这些细节并非单纯的 “文学描写”，而是红学研究的核心素材 。&lt;br /&gt;
另一方面是复杂的版本系统 ，《红楼梦》没有 “唯一原著”，传世版本的差异本身就是红学研究的重要课题：既有清代乾隆年间的 “脂本”，抄本，因带脂批得名，如甲戌本、己卯本、庚辰本，是研究曹雪芹原著的核心依据，但抄本多残缺，文字差异大，也有乾隆后期程伟元、高鹗整理刊刻的 “程高本”，刻本，首次补足后四十回，成为后世流传最广的版本，但也因 “续书是否符合曹雪芹原意” 引发百年争议；还有近现代的整理本，如人民文学出版社 1982 年版，以庚辰本为底本，参校其他脂本与程高本，是当下大众阅读的主流版本。不同版本的文字差异，如 “林黛玉初进贾府” 时，有的版本写 “两弯似蹙非蹙笼烟眉”，有的版本作 “两弯似蹙非蹙罥烟眉”，甚至会直接影响对人物形象、情节逻辑的解读，因此 “版本考证” 始终是红学的核心议题之一。&lt;br /&gt;
四、红学的研究方法&lt;br /&gt;
红学的发展，本质也是 “研究方法” 不断拓展的过程。从早期的 “评点式解读”，到胡适开启的 “实证考据”，再到当代的 “跨学科研究”，方法论的更新直接推动了红学的突破：早期（清代至民国初）的红学研究以 “评点” 为主，比如清代王希廉的《新评绣像红楼梦全传》、张新之的《妙复轩评石头记》，多是对文本的 “随感式点评”，侧重个人阅读体验与道德解读，尚未形成系统方法；1921 年胡适引入 “清代考据学” 方法，注重 “无证不信”，通过史料考证作者生平、家族历史，才让红学进入 “实证阶段”。 比如他通过《八旗满洲氏族通谱》《江宁织造局志》等史料，考证出曹雪芹家族曾担任江宁织造，与康熙皇帝关系密切，进而支撑 “自传说”；到 20 世纪中后期，方法进一步多元：文学评论派引入西方哲学，王国维用叔本华 “意志论” 解读 “悲剧性”、比较文学，海外学者将《红楼梦》与《战争与和平》《源氏物语》对比，分析 “家族小说” 的共性；进入 21 世纪后，“跨学科融合” 更成为趋势：用 “数字人文” 方法分析文本，如通过大数据统计《红楼梦》中人物对话频次，验证 “宝玉与黛玉的互动密度高于宝钗”，支撑 “木石前盟” 的情感主线；用 “社会学” 视角还原清代贵族生活，如从贾府的 “月钱制度”“宴席规格” 考证清代官僚家族的经济结构；用 “女性主义” 解读金陵十二钗的命运，如分析王熙凤的 “权力困境”、探春的 “庶女身份焦虑”。 这些方法不仅让红学跳出 “文本内部循环”，更与其他学科形成对话，拓展了研究的边界。&lt;br /&gt;
五、红学的辐射影响&lt;br /&gt;
红学的意义不止于 “研究《红楼梦》”，更在于它对学术、文化乃至社会的辐射力，这也是它能成为 “显学” 的关键。&lt;br /&gt;
在学术层面，红学为古典文学研究提供了 “范式参考”。 它的 “版本考证” 方法被应用于《水浒传》《三国演义》等名著的研究；它对 “文本细节与历史背景关联” 的挖掘，也为清代文化史研究提供了 “鲜活素材”。比如从贾府的 “祭祀礼仪” 还原清代满族贵族的祭祖制度，从 “诗社活动” 考证清代文人的社交方式。&lt;br /&gt;
在文化层面，红学推动了《红楼梦》的 “经典化” 与 “大众化”。 从 1987 版电视剧《红楼梦》严格参考红学研究成果，如服饰还原清代 “旗装” 与 “汉装” 的融合，结局摒弃续书的 “复兴”，侧重 “悲剧感”，到青春版昆曲《红楼梦》、舞剧《红楼梦》，再到近年的 “红楼主题文创”，如 “十二钗书签”“大观园手账”，这些文化产品的创作与传播，都以红学研究为 “内核支撑”；而红学讲座、读书会、短视频解读的流行，也让《红楼梦》从 “文人读物” 变成 “国民经典”，甚至影响了大众的审美与价值观，如对 “平等”“自由” 的认知，源自对宝黛反抗封建礼教的共鸣。更重要的是，红学早已超越 “文学研究” 的范畴 。 它是中华文化的 “载体”：周汝昌说《红楼梦》是 “进入中华文化的总钥匙”，正是因为书中的诗词、建筑、饮食、礼仪，如 “沁芳亭” 的园林美学、“螃蟹宴” 的饮食文化、“省亲大典” 的礼仪规范，都是中华文化的 “缩影”；而红学对这些元素的挖掘与解读，本质是对中华文化的传承与再阐释。&lt;br /&gt;
综上，红学的 “概念” 与 “流派” 只是 “入门框架”，真正支撑它成为 “专门学问” 的，是对文本细节的深挖、研究方法的创新、争议的动态演进，以及对学术与文化的辐射力。这些维度相互交织，才让红学历经百年仍充满生命力，成为跨越 “学术圈” 与 “大众” 的独特文化现象。&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=Chinese_Language_and_Culture_-_2025&amp;diff=170743</id>
		<title>Chinese Language and Culture - 2025</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=Chinese_Language_and_Culture_-_2025&amp;diff=170743"/>
		<updated>2025-12-19T07:08:38Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Welcome to our course website [[Chinese Language and Culture - 2025]]! The AI website for our course is: https://dcg.de/ai/uni/chinese_language_culture.php&lt;br /&gt;
&lt;br /&gt;
=Overview about this semester's student presentations=&lt;br /&gt;
&lt;br /&gt;
== 📅 Presentation Schedule ==&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-16 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Luó Yǔyān || 罗语嫣 || 202570081748 || 275. Zhuazhou  [[Media:Zhuazhou_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Qū Yuèníng || 曲悦宁 || 202570081750 || 267. Mazu culture&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Lǐ Zhuóshàn || 李卓善 || 202570081692 || 282. Black Myth: Wukong  [[Media:Black Myth: Wukong_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Zhāng Mǐnjié || 张敏杰 || 202570081730 || 153. Traditional Cuisine: Eight Major Cuisines of China [[Media:Eight Major Cuisines of China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Qín Míngwén || 秦铭雯 || 202570081704 || 19. Twelve Animals of the Chinese Zodiac [[Media:Twelve Animals of the Chinese Zodiac_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zēng Lín || 曾琳 || 202570081670 || 27. Chinese Writing: Calligraphy [[Media: calligraphy 2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Dèng Xuě || 邓雪 || 202570081742 || Panda&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Guō Xiǎopèi || 郭晓佩 || 202570081678 || 25. Body movements performance: traditional Chinese dance[[Media:Body_movements_performance_traditional_Chinese_dance.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Zhāng Xiāorán || 张潇然 || 202570081759 || Chinese Ancient Weapons&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-23 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Zēng Língkǎi || 曾凌楷 || 202570081774 || 213. Chinese Dreamcore (中式梦核) [[Media:Chinese Dreamcore 2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Kěxīn || 陈可心 || 202570081671 || The Five Famous Mountains [[Media:The_Five_Famous_Mountains_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Liú Jiāqí || 刘嘉琪 || 202570081696 || Chinese liquor culture&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Wáng Guóshū || 王国姝 || 202570081753 || Red envelope and lucky money&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Chén Qiānyùn || 陈仟运 || 202570081673 || 203. Chinese horror movies 中式恐怖片 [[Media:Chinese_horror_movies_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Hé Yí || 何怡 || 202570081743 || 262. The four pillars of destiny [[Media:The four pillars of destiny.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhāng Méiróng || 张梅容 || 202570081729 || 227. Chinese Bossy Fictions &amp;amp; Micro-drama (中国式霸总小说&amp;amp;短剧)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Lǐ Wénqīng || 李文清 || 202570081690 || 132. Porcelain [[Media:Chinese Porcelain.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Zǐlíng || 刘紫玲 || 202570081699 || 185. Opera: Huangmei opera 黄梅戏[[Media:Opera:Huangmei opera.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-24 (周五) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Wēng Lánlín || 翁岚淋 || 202570081712 || 217. Cha Bai Xi / Tea Latte Art (茶百戏) [[Media:Cha_Bai_Xi_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Huáng Yàngyàng || 黄样样 || 202570081682 || 234. Dragon Lantern Dance [[Media:Dragondance.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Lǐ Yòu || 李又 || 202570081691 || Kite-flying (放风筝)&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Mǎ Yījiāo || 马一礁 || 202570081700 || 242. Hunan Rice Noodles (湖南米粉)[[Media:Hu Nan Rice Noodles.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Zhū Zhū || 朱珠 || 202570081738 || 37. Confucianism: Classical Philosophy-Reading the Analects [[Media:Analects_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Wáng Rǎnrǎn || 王冉冉 || 202570081709 || Shandong cuisine 鲁菜&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Yáng Shūwén || 杨淑雯 || 202570081722 || Traditional Cuisine: Breakfast Culture of Wuhan [[Media: Breakfast_Culture_of_Wuhan_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Méi Xīléi || 梅希雷 || 202570081701 || 69. Language: Chinese Dialects[[Media:Language: Chinese Dialects.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Huì || 刘慧 || 202570081695 || 204. Stand-up Comedy [[Media:Stand-up Comedy.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-30 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Cáo Wén || 曹文 || 202570081669 || 171. Science and Technology: Taobao（淘宝）[[Media: Science and Technology: Taobao. pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Míngbō || 陈明菠 || 202570081672 || Education: training Schools&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Dèng Xīnyǔ || 邓欣雨 || 202570081674 || 253. Yuelu mountain 岳麓山[[Media:Yuelu Mountain（岳麓山）.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Dèng Xīn || 邓鑫 || 202570081675 || 196. Science and Technology: The culture of Chinese Electric Vehicles [[Media: Chinese Electric Vehicles.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Fāng Xiān || 方鲜 || 202570081676 || 100. Money Culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty) [[Media: Money Culture Currency, Jiaozi (A Paper Currency in Northern Song Dynasty).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Fú Róng || 符蓉 || 202570081677 || 225. &amp;quot;Cun Chao&amp;quot;: China's village football league（&amp;quot;村超&amp;quot;：中国乡村足球联赛）&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Guō Yùróng || 郭玉熔 || 202570081679 || 14. Architecture: Fengshui in Chinese architecture [[Media:Fengshui_in_Architecture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Hè Jìngtóng || 贺婧童 || 202570081680 || 13. Three Great Towers in China[[Media:Three Great Towers in China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Hú Lěi || 胡磊 || 202570081681 || 193. Science and Technology: Buy together (PDD)[[Media:Science and Technology(PDD).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Huáng Yáo || 黄瑶 || 202570081683 || Cheongsam&lt;br /&gt;
|-&lt;br /&gt;
| 11 || Martin Woesler || 吴漠汀 || xxx || Teacher presentation [[Media:02.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-06 (周四) - 共 9 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
周四换成：6	Wáng Zǐxīn	王紫新	202570081710	138.Round Table Culture；&lt;br /&gt;
&lt;br /&gt;
周五换成：7	Líng Xīaoyáo	凌逍遥	202570081693	43.Chinese Folk Argot &lt;br /&gt;
&lt;br /&gt;
Teacher presentation [[Media:02a.pptx]] &lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Huáng Yīlín || 黄伊琳 || 202570081684 || Chinese incense culture&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Jiǎng Kèyǔ || 蒋克雨 || 202570081686 || 221. Zhongyuan festival [[Media:Zhongyuan_Festival_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Kǒng Xiángyǎ || 孔祥雅 || 202570081687 || 266. Hui culture [[Media:Hui_culture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Lǐ Mèngxiá || 李孟霞 || 202570081688 || 243. Chinese names [[Media:Chinese_Names_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Lǐ Pàn || 李盼 || 202570081689 || 175. The Photo Retouching Culture in China [[Media:The_Photo_Retouching_Culture_in_China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Wáng Zǐxīn || 王紫新 || 202570081710 || 138.Round Table Culture [[Media:Round_Table_Culture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Liú Dān || 刘丹 || 202570081694 || 232. Sun Wukong (孙悟空) [[Media:Sun_Wukong_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Liú Xīn || 刘欣 || 202570081697 || 170. Chinese Paper-cutting [[Media:Chinese_Paper-cutting_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Yuán || 刘缘 || 202570081698 || Language: Hakka Dialect 1845&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-07 (周五) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
Forum Discussion: Concept of Tianxia https://dcg.de/ai/uni/chinese_language_culture.php#tianxia&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Pān Liànyàn || 潘恋艳 || 202570081702 || 283. Guangdong Morning Tea Culture [[Media:Guangdong morning tea.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Péng Xiāngrú || 彭湘茹 || 202570081703 || 5. Aesthetic ideals and social customs: Crying Marriage of Tujia [[Media:Crying Marriage of Tujia.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Qū Yìyǐng || 曲奕颖 || 202570081705 || 216. The Story of Ming Lan 知否知否应是绿肥红瘦&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Rèn Yàrú || 任亚茹 || 202570081706 || 63. Mogao Grottoes&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Rèn Yíngyíng || 任盈盈 || 202570081707 || 263. Shaolin Temple&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Shū Yǔlù || 舒雨璐 || 202570081708 || 133. Silk and porcelain: Celadon and Celadon Song《青花瓷》&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Líng Xiāoyáo || 凌逍遥 || 202570081693 || 70. Chinese folk argot&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Wèi Fāngxīn || 魏方鑫 || 202570081711 || 152. Traditional Cuisine: Chopsticks [[Media:Chopsticks_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Wú Hóngpíng || 吴洪萍 || 202570081713 || 31. Chinese clothing [[Media:Chinese Clothing_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Xiàng Xīnlěi || 向馨磊 || 202570081714 || 179. Traditional and Modern Views on Marriage and Love&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-13 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Xiàng Xuěbīng || 向雪冰 || 202570081715 || TBD - Xiàng Xuěbīng&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Xiào Sūqín || 肖苏秦 || 202570081716 || 197. Chinese tradition culture: The culture of Ronghua-Velvet Flowers 绒花[[Media:The culture of Ronghua-Velvet Flowers 2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Xióng Ruòyáo || 熊若瑶 || 202570081717 || 169. Cuisine: Luosifen [[Media: Luosifen_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yán Zhéwén || 严哲文 || 202570081718 || 9. Architecture: The Forbidden City [[Media: Architecture The Forbidden City.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Yáng Hàodān || 杨皓丹 || 202570081719 || 209. Tofu meatball with pig blood(猪血丸子）[[Media: Tofu meatball with pig blood_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Yáng Jīnyǔ || 杨金雨 || 202570081720 || 96. Medicine: TCM - The Development of Chinese Medicine&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Yáng Jìngwèi || 杨婧蔚 || 202570081721 || 45. Facial Make-up: Face Changing in Sichuan Opera [[Media:Facial Make-up Face Changing in Sichuan Opera.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Yáng Xīrán || 杨晰然 || 202570081723 || 191. Aesthetic ideals and social customs: The Culture of Flowers  [[Media: 191. The Culture of Flowers.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Yáng Yǔxuān || 杨宇轩 || 202570081724 || 20. Milk tea 奶茶[[Media:Milk Tea-.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Yì Yǎlán || 易雅兰 || 202570081725 || 235.Bamboo Weaving 竹编 [[Media:Bamboo_Weaving_2025.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-20 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Yú Chēn || 余琛 || 202570081726 || 174. Traditional Cuisine: Jiaozi 饺子 [[Media: Jiaozi.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Yuè Ziháo || 岳子豪 || 202570081727 || 108. Opera: Peking Opera (京剧)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Zhāng Lì || 张丽 || 202570081728 || 180. Tangyuan (汤圆)[[Media:Tangyuan_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Zhāng Shuàichāo || 张帅超 || 202570081731 || Ancient Chinese education&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Zhāng Yǔméng || 张雨蒙 || 202570081732 || 208. Chinese traditional ornament: Buyao (步摇)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zhào Jǐntāo || 赵锦涛 || 202570081733 || Culture of Chinese Electric Car&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhào Mǐn || 赵敏 || 202570081734 || Gender: Wu Zetian: The Only Female Emperor of Imperial China&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Zhào Yíxiāo || 赵怡潇 || 202570081735 || 205. Bride-price&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Zhèng Shān || 郑珊 || 202570081736 || 278. The Beef Board Noodle&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Zhōu Wénxuān || 周文萱 || 202570081737 || 23. Body movement performance: Chinese Lion Dancing [[Media: Chinese Lion Dance.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-27 (周四) - 共 9 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Zhù Yèhuī || 祝烨晖 || 202570081739 || 251. Rice Noodle Roll 肠粉 [[Media:251. Rice Noodle Roll.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Yǎqí || 陈雅琪 || 202570081740 || 157. Traditional Cuisine—hotpot [[Media: Traditional Cuisine— hotpot. pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Chén Yǔfēi || 陈宇飞 || 202570081741 || 91. Martial Arts: Wushu&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Huáng Yǎqiàn || 黄雅倩 || 202570081745 || 93. Medicine: Traditional Chinese Medicine (TCM) [[Media:Medicine: Traditional Chinese Medicine (TCM). pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Lín Zhǐyí || 林芷怡 || 202570081746 || 92. Frolics of the Five Animals (wuqinxi)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liú Kāngyí || 刘康怡 || 202570081747 || 112. Huagu Opera (花鼓戏)&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Lǚ Píng || 吕萍 || 202570081749 || 102. Music and instruments: guzheng&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Shěn Yàn || 沈燕 || 202570081751 || 241. Abacus (珠算)&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Tán Tíngtíng || 谭婷婷 || 202570081752 || 202. The Legend of Zhen Huan《甄嬛传》[[Media:The Legend of Zhen Huan.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-04 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Wèi Méng || 魏萌 || 202570081754 || Zhang Zhongjing&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Xiè Xuán || 谢璇 || 202570081755 || 02. Aesthetic ideals and social customs: Chinese marriage customs (中式婚礼)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Yáng Tíng || 杨婷 || 202570081756 || 254. Traditional Crafts: Tie-Dye&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yáng Yǔqíng || 杨雨晴 || 202570081757 || 259. Female writers&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Yáng Yuàn || 杨媛 || 202570081758 || 188. Science and Technology: Mobile Games (手游)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zhāng Yuè || 张悦 || 202570081760 || 265. Cuisine: changed spicy salted duck&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhōu Xuán || 周璇 || 202570081761 || 186. The &amp;quot;reference&amp;quot; of Chinese Music (中国音乐的&amp;quot;借鉴&amp;quot;)[[Media:The &amp;quot;reference&amp;quot; of Chinese Music.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Zhōu Yáng || 周洋 || 202570081762 || 148. Handcraft—Chinese knots&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Guō Yǔtíng || 郭雨婷 || 202570081763 || 238. Three famous chinese mountains 中国三山&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Jiāng Wǎnlíng || 姜宛灵 || 202570081685 || 1.Geographic Nature as a Basis for Cultural Development&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-11 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Lǐ Fán || 李凡 || 202570081764 || 150. Traditional Crafts: The Kingfisher Craft 点翠&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Péng Lùxī || 彭露曦 || 202570081765 || 52. Games: Mahjong: An Ancient Chinese card play&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Hú Mínghào || 胡明浩 || 202570081766 || 270. The Yingge Dance (英歌舞)&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Huáng Lèlè || 黄乐乐 || 202570081767 || 6.The Four Most Handsome Men in Ancient China [[media: The Four Great male Beauties in Ancient China.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Jiāng Jiāyǔ || 姜佳宇 || 202570081768 || 224. Jiangxi Cuisine (赣菜)  [[media: Jiangxi Cuisine (gancai).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liáng Yǔtóng || 梁羽彤 || 202570081769 || 256. Danmu (弹幕)&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Péng Ruǐmiáo || 彭蕊苗 || 202570081770 || 178.Erhu(二胡）&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Qín Níng || 秦宁 || 202570081771 || 28.The Evolution of Calligraphy(汉字的演变）&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Wú Jǐnxuán || 吴瑾璇 || 202570081772 || 274. God of Wealth (财神)&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Hé Yǐng || 何颖 || 202570081744 || 276. Nail art (美甲)[[media: Nail Art.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-18 (周四) - 共 8 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Yǐn Ziháo || 尹子豪 || 202570081773 || Yǐn Ziháo&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Yǔjiā || 陈雨佳 || 202570081775 || 203. Beverages: Tea&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Wāng Jīnyán || 汪金妍 || 202570081776 || 158. Traditional Cuisine: The Art of Chinese Cooking&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yì Yǔtíng || 易雨婷 || 202570081777 || 268. Table manners&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Hán Jiāyàn || 韩佳燕 || 202570081778 || 236. Landscapes and Tourism: Harbin Ice and Snow World[[Media:Landscapes and Tourism Harbin Ice and Snow World_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liào Rútíng || 廖如婷 || 202570081779 || 255.Chinese style - sun protection[[Media:Chinese style - sun protection_2025.pptx]]&lt;br /&gt;
|&lt;br /&gt;
| 7 || Wáng Huìān || 王慧安 || 202570081780 || 128. TikTok (Douyin)[[Media:Douyin_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Wú Héng || 吴姮 || 202570081781 || 215. Live Streaming E-commerce (直播电商)[[Media:Live-streaming e-commerce_2025.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=Session 1 Thu Sep 25 19:00-21:35 room 613 - Organizational issues=&lt;br /&gt;
&lt;br /&gt;
==What we learn in this class==&lt;br /&gt;
*We learn about Chinese culture from international, especially Western perspective. &lt;br /&gt;
*We learn about cultural phenomena, traditional Chinese culture.&lt;br /&gt;
*We learn English and Chinese terminology in the area of Chinese culture.&lt;br /&gt;
*We learn to think critically about cultural traditions and to appreciate the benefits from cultural traditions.&lt;br /&gt;
*We learn how to determine the location and role of Chinese culture within global culture.&lt;br /&gt;
*We learn basics of theories and models of intercultural communication and comparison.&lt;br /&gt;
*We learn the appreciate and respect the diversity of multipolar cultures and of integration.&lt;br /&gt;
*We become aware of the dangers of cultural discrimination (colonialism, religious missions, imperialism etc.).&lt;br /&gt;
&lt;br /&gt;
==Students' contribution==&lt;br /&gt;
*Every student needs to prepare the textbook texts of the respective chapters in the textbook ahead each week of class. &lt;br /&gt;
*Every student selects a topic, prepares 1 pptx presentations of 5 min. (without AI, and please indicate references and an AI statement at the end of the presentation) and a interactive quiz for everybody to take live in class with results shown after all will have answered. The topics and contents of the sessions are determined by the selection of the students.&lt;br /&gt;
*For the final exam, you write another chapter of the textbook in both Chinese and English, with &amp;quot;Terms and Expressions&amp;quot;, References, Questions and Answers, Statement regarding AI&lt;br /&gt;
&lt;br /&gt;
==Textbook==&lt;br /&gt;
You will receive the textbook for our class. We need a volunteer who integrates the last 92 new chapters into the word file. After tha, you will receive an updated version of the textbook. There are 283 topics of our textbook. Here you find all topics in the order of the book and with the names of the students who will translate the chapters into Chinese. Please select two topics by writing your name behind it and by setting it in '''bold'''. These topics will be presented in the form of a powerpoint presentation.&lt;br /&gt;
&lt;br /&gt;
==Agreement on use of classroom time==&lt;br /&gt;
Should we read the texts in class or should the students read the text ahead of class (especially learning the terms and expressions) and come to class prepared? How should we use our classroom time? (presentations, quizzes, discussions, exercise to translate adhoc an unknown text from the same area)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
----&lt;br /&gt;
==Homework for every session==&lt;br /&gt;
Please prepare the topics of the following session by reading the respective texts in the textbook (if you have not much time, you can read it in Chinese), learn the vocabulary and make yourself familiar with the questions asked under the text.&lt;br /&gt;
&lt;br /&gt;
==Teacher presentation: Introduction to Culture==&lt;br /&gt;
[[Media:01_Chin_Lang_Cult_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Media:02_Chin_Lang_Cult_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Homework for Session 2==&lt;br /&gt;
Please register on the Wiki and wait for the teacher to approve. You can click on https://bou.de/u and then &amp;quot;Register&amp;quot; in the top right corner, then input two times your pinyin name for username and real name in the way &amp;quot;Wang Jianguo&amp;quot;, type in some info about yourself and submit the form with accepting the terms and conditions. More detailed instructions for registration you find in the powerpoint presentation which you can download from here (&amp;quot;Teacher presentation&amp;quot;). &lt;br /&gt;
&lt;br /&gt;
==Prepare ppt (10 students)==&lt;br /&gt;
Grading Criteria for Powerpoint Presentations&lt;br /&gt;
&lt;br /&gt;
Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like &amp;quot;good&amp;quot; or &amp;quot;best&amp;quot;, but did it instead use vocabulary like &amp;quot;fascinating&amp;quot;, &amp;quot;surprising&amp;quot; etc. and also indicated to whom it is fascinating/surprising etc. and why?&lt;br /&gt;
&lt;br /&gt;
Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)&lt;br /&gt;
&lt;br /&gt;
Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?&lt;br /&gt;
&lt;br /&gt;
Was the presentation appropriate to the topic?&lt;br /&gt;
&lt;br /&gt;
Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?&lt;br /&gt;
&lt;br /&gt;
Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?&lt;br /&gt;
&lt;br /&gt;
Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?&lt;br /&gt;
&lt;br /&gt;
Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?&lt;br /&gt;
&lt;br /&gt;
Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?&lt;br /&gt;
&lt;br /&gt;
Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?&lt;br /&gt;
&lt;br /&gt;
Did you present your ppt file in the full screen mode?&lt;br /&gt;
&lt;br /&gt;
Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?&lt;br /&gt;
&lt;br /&gt;
Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Please select one of the following chapters of our textbook by writing your name behind the topic to give a 20 minute presentation on, plus an interactive quiz: The first ten presenters will have to present in two weeks!&lt;br /&gt;
&lt;br /&gt;
1.	Geographic Nature as a Basis for Cultural Development	17&lt;br /&gt;
&lt;br /&gt;
2.	Aesthetic ideals and social customs: Chinese Marriage Customs	22&lt;br /&gt;
&lt;br /&gt;
3.	Aesthetic ideals and social customs: Habits, Ways of Contacting	31&lt;br /&gt;
&lt;br /&gt;
4.	Aesthetic ideals and social customs: Marriage-Accompanying Songs in Hunan	40&lt;br /&gt;
&lt;br /&gt;
5.	Aesthetic ideals and social customs: Crying Marriage of Tujia	49&lt;br /&gt;
&lt;br /&gt;
6.	Aesthetic ideals and social customs: The Four Most Handsome Men in Ancient China	63&lt;br /&gt;
&lt;br /&gt;
7.	Animals: Panda	71 &lt;br /&gt;
&lt;br /&gt;
8.	Architecture	78&lt;br /&gt;
&lt;br /&gt;
9.	Architecture: The Forbidden City 	89&lt;br /&gt;
&lt;br /&gt;
10.	Architecture: Four Famous Bridges	102&lt;br /&gt;
&lt;br /&gt;
11.	Architecture: Four Great Pavilions	113&lt;br /&gt;
&lt;br /&gt;
12.	Architecture: Shengjing Imperial Palace	124&lt;br /&gt;
&lt;br /&gt;
13.	Architecture: Three Great Towers in China	131&lt;br /&gt;
&lt;br /&gt;
14.	Architecture: Fengshui in Chinese Architecture	145 &lt;br /&gt;
&lt;br /&gt;
15.	Army and weapons: Chinese Ancient Weapons	154&lt;br /&gt;
&lt;br /&gt;
16.	Army and weapons: Terracotta Army	163&lt;br /&gt;
&lt;br /&gt;
17.	Astrology: Chinese Astrology	170&lt;br /&gt;
&lt;br /&gt;
18.	Astrology: Calendar, The 24 Solar Terms	178&lt;br /&gt;
&lt;br /&gt;
19.	Astrology: Twelve Animals of the Chinese Zodiac	188&lt;br /&gt;
&lt;br /&gt;
20.	Beverages: Milk Tea	197&lt;br /&gt;
&lt;br /&gt;
21.	Beverages: Tea	203 (Zhang Mai)&lt;br /&gt;
&lt;br /&gt;
22.	Beverages: The Liquor Culture of Ancient China	209&lt;br /&gt;
&lt;br /&gt;
23.	Body movement performance: Chinese Lion Dancing 	218&lt;br /&gt;
&lt;br /&gt;
24.	Body movement performance: Stilts	223&lt;br /&gt;
&lt;br /&gt;
25.	Body movement performance: Traditional Chinese Dance	230&lt;br /&gt;
&lt;br /&gt;
26.	Chinese Writing: Ancient Writing and Painting Tool, Writing Brush	236&lt;br /&gt;
&lt;br /&gt;
27.	Chinese Writing: Calligraphy	246 (Tang Yan)&lt;br /&gt;
&lt;br /&gt;
28.	Chinese Writing: The Evolution of Calligraphy	252&lt;br /&gt;
&lt;br /&gt;
29.	Chinese Writing: Chinese Characters	262&lt;br /&gt;
&lt;br /&gt;
30.	Chinese Writing: Chinese Characters and Scripts	276&lt;br /&gt;
&lt;br /&gt;
31.	Clothing: Chinese Clothing	283&lt;br /&gt;
&lt;br /&gt;
32.	Clothing: Batik (Lanran)	291&lt;br /&gt;
&lt;br /&gt;
33.	Clothing: Cheongsam	301 &lt;br /&gt;
&lt;br /&gt;
34.	Confucianism: Confucian Culture	309  &lt;br /&gt;
&lt;br /&gt;
35.	Confucianism: Chinese Traditional Culture-Five Constant Virtues	324&lt;br /&gt;
&lt;br /&gt;
36.	Confucianism: Classical Philosophy - Confucius and Confucianism	332&lt;br /&gt;
&lt;br /&gt;
37.	Confucianism: Classical Philosophy - Reading The Analects	339 &lt;br /&gt;
&lt;br /&gt;
38.	Education: Ancient Chinese Education	350&lt;br /&gt;
&lt;br /&gt;
39.	Education: Historical Figures, The Four Talented Women of Ancient China	361&lt;br /&gt;
&lt;br /&gt;
40.	Education: Modern Chinese Education System	371&lt;br /&gt;
&lt;br /&gt;
41.	Education: The Nine-Grade Official Selection System in Wei, Jin, Southern and Northern Dynasties	386&lt;br /&gt;
&lt;br /&gt;
42.	Education: Yuelu Academy (One of the Four Most Prestigious Academies)	395&lt;br /&gt;
&lt;br /&gt;
43.	Facial Make-up	406&lt;br /&gt;
&lt;br /&gt;
44.	Facial Make-up: Cosmetics, Traditional Chinese Make-Up	413&lt;br /&gt;
&lt;br /&gt;
45.	Facial Make-up: Face Changing in Sichuan Opera	431&lt;br /&gt;
&lt;br /&gt;
46.	Fine Arts: Painting	440&lt;br /&gt;
&lt;br /&gt;
47.	Fine Arts: Bada Shanren and Qi Baishi	445&lt;br /&gt;
&lt;br /&gt;
48.	Fine Arts: Painting Riverside Scene at Tomb Sweeping Day	452&lt;br /&gt;
&lt;br /&gt;
49.	Fine Arts: Seal-cutting	459&lt;br /&gt;
&lt;br /&gt;
50.	Games: Go 围棋 	462（Zhao Qi）&lt;br /&gt;
&lt;br /&gt;
51.	Games: Kite Flying	468&lt;br /&gt;
&lt;br /&gt;
52.	Games: Mahjong: An Ancient Chinese card play	476（Jiang Ziqiang）&lt;br /&gt;
&lt;br /&gt;
53.	Garden Culture: Gardens	505&lt;br /&gt;
&lt;br /&gt;
54.	Garden Culture: Bonsai (Penjing) 	511&lt;br /&gt;
&lt;br /&gt;
55.	Garden Culture: The Summer Palace	519（Li Mei）&lt;br /&gt;
&lt;br /&gt;
56.	Garden Culture: Qingming Riverside Landscspe Garden	526&lt;br /&gt;
&lt;br /&gt;
57.	Gender: Wu Zetian: The Only Female Emperor of Imperial China	535&lt;br /&gt;
&lt;br /&gt;
58.	History: Carl and Cixi	548&lt;br /&gt;
&lt;br /&gt;
59.	Interieur: The Folding Screen	552&lt;br /&gt;
&lt;br /&gt;
60.	Landscapes and Tourism: Four Buddhist Shrines	561&lt;br /&gt;
&lt;br /&gt;
61.	Landscapes and Tourism: Four State-Level Cultural Relics	573&lt;br /&gt;
&lt;br /&gt;
62.	Landscapes and Tourism: Landscape, Five Famous Mountains	585&lt;br /&gt;
&lt;br /&gt;
63.	Landscapes and Tourism: Mogao Grottoes	593&lt;br /&gt;
&lt;br /&gt;
64.	Landscapes and Tourism: The Culture of Mount Tai 606（Qin Yi)&lt;br /&gt;
&lt;br /&gt;
65.	Landscapes and Tourism: Canal Culture：The Grand Canal（The Peking-Hangzhou Grand Canal）	621&lt;br /&gt;
&lt;br /&gt;
66.	Landscapes and Tourism: The Ancient Tea Horse Road	635&lt;br /&gt;
&lt;br /&gt;
67.	Landscapes and Tourism: Tourism, Nanking-An Ancient Capital of Six Dynasties	642&lt;br /&gt;
&lt;br /&gt;
68.	Language: Chinese Language	649&lt;br /&gt;
&lt;br /&gt;
69.	Language: Chinese Dialects	660&lt;br /&gt;
&lt;br /&gt;
70.	Language: Chinese Folk Argot	669&lt;br /&gt;
&lt;br /&gt;
71.	Literature: Ancient literature - Chinese Classical Fairy Tales	681&lt;br /&gt;
&lt;br /&gt;
72.	Literature: Ancient literature - Chinese Mythology	688&lt;br /&gt;
&lt;br /&gt;
73.	Literature: Ancient literature - Classical Literature	699&lt;br /&gt;
&lt;br /&gt;
74.	Literature: Ancient Literature - Four satirical novels in ancient China	706&lt;br /&gt;
&lt;br /&gt;
75.	Literature: Ancient literature: Four Folk Stories of Ancient China	715&lt;br /&gt;
&lt;br /&gt;
76.	Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China	725  (Duan Binyao)&lt;br /&gt;
&lt;br /&gt;
77.	Literature: Ancient Literature: The Classic of Mountains and Seas	748&lt;br /&gt;
&lt;br /&gt;
78.	Literature: Ancient literature: Yuefu	765&lt;br /&gt;
&lt;br /&gt;
79.	Literature: Premodern literature - China's Four Great Classical Novels	773 &lt;br /&gt;
&lt;br /&gt;
80.	Literature: Premodern literature - Li Bai's “The River-Merchant's Wife: A Letter” and its translations	780&lt;br /&gt;
&lt;br /&gt;
81.	Literature: Premodern literature: Strange Stories from a Chinese Studio	786&lt;br /&gt;
&lt;br /&gt;
82.	Literature: Premodern literature: Tang-Song	794&lt;br /&gt;
&lt;br /&gt;
83.	Literature: Tang and Song - Classical Prose Movement of late Tang Dynasty and Song Dynasty	823&lt;br /&gt;
&lt;br /&gt;
84.	Literature: Modern Literature	832&lt;br /&gt;
&lt;br /&gt;
85.	Literature: Modern Literature: Qian Zhongshu (Ch'ien Chung-shu)	841（Miao Yunlong）&lt;br /&gt;
&lt;br /&gt;
86.	Literature: Modern and Contemporary Literature: Literature, Science Fiction, and Fantasy	848&lt;br /&gt;
&lt;br /&gt;
87.	Literature: Contemporary Literature	859&lt;br /&gt;
&lt;br /&gt;
88.	Martial Arts: Huo Yuanjia	865&lt;br /&gt;
&lt;br /&gt;
89.	Martial Arts: Qigong	868&lt;br /&gt;
&lt;br /&gt;
90.	Martial Arts: Taiji (Tai Chi) Shadow Boxing	873&lt;br /&gt;
&lt;br /&gt;
91.	Martial Arts: Wushu	885&lt;br /&gt;
&lt;br /&gt;
92.	Martial Arts: Frolics of the Five Animals (Wuqinxi)	890&lt;br /&gt;
&lt;br /&gt;
93.	Medicine: Traditional Chinese Medicine (TCM)	900 &lt;br /&gt;
&lt;br /&gt;
94.	Medicine: TCM - Acupuncture and Moxibustion	907&lt;br /&gt;
&lt;br /&gt;
95.	Medicine: TCM - Diagnosis and Pharmacology	912&lt;br /&gt;
&lt;br /&gt;
96.	Medicine: TCM - The Development of Chinese Medicine	917&lt;br /&gt;
&lt;br /&gt;
97.	Medicine: TCM – The Chinese Medical Sage Zhang Zhongjing	924&lt;br /&gt;
&lt;br /&gt;
98.	Minority cultures: Lisu People and Daogan Festival of Lisu Ethnic Minority	934&lt;br /&gt;
&lt;br /&gt;
99.	Minority cultures: The Ethnic Minorities’ Costumes	941&lt;br /&gt;
&lt;br /&gt;
100.	Money culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty)	952&lt;br /&gt;
&lt;br /&gt;
101.	Money culture: The tradition of Red Envelope and Lucky Money 	962  (Xu Yangyang)&lt;br /&gt;
&lt;br /&gt;
102.	Music and instruments: Guzheng	975&lt;br /&gt;
&lt;br /&gt;
103.	Music and instruments: Pipa	986&lt;br /&gt;
&lt;br /&gt;
104.	Mythology: Gods and Immortals	996&lt;br /&gt;
&lt;br /&gt;
105.	Mythology: Huli-jing	1005&lt;br /&gt;
&lt;br /&gt;
106.	National Symbols: National Anthem	1018&lt;br /&gt;
&lt;br /&gt;
107.	National Symbols: National Flag	1026 （Liao Zuoyun）&lt;br /&gt;
&lt;br /&gt;
108.	Opera: Peking Opera	1035&lt;br /&gt;
&lt;br /&gt;
109.	Opera: Peking Opera Acrobatics	1043&lt;br /&gt;
&lt;br /&gt;
110.	Opera: Peking Opera Actor Mei Lanfang	1050 (Dai shiru)&lt;br /&gt;
&lt;br /&gt;
111.	Opera: Tea-picking Opera	1055&lt;br /&gt;
&lt;br /&gt;
112.	Opera: Hunan Flower-drum Opera (Huagu Opera)	1064&lt;br /&gt;
&lt;br /&gt;
113.	Philosophical Schools: Four Main Philosophical Schools	1076&lt;br /&gt;
&lt;br /&gt;
114.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy – Daoism	1087&lt;br /&gt;
&lt;br /&gt;
115.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading Tao Te Ching	1093&lt;br /&gt;
&lt;br /&gt;
116.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Sutra of Hui-neng	1099&lt;br /&gt;
&lt;br /&gt;
117.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Importance of Living	1106&lt;br /&gt;
&lt;br /&gt;
118.	Philosophical Schools (Daoism, Buddhism, Legalism): Legalism 	1119&lt;br /&gt;
&lt;br /&gt;
119.	Philosophy: Chinese Traditional Cultivation Culture	1129&lt;br /&gt;
&lt;br /&gt;
120.	Religion: Traditional Chinese Funeral Culture	1141&lt;br /&gt;
&lt;br /&gt;
121.	Religion: Buddhism	1155&lt;br /&gt;
&lt;br /&gt;
122.	Religion: Daoism	1170&lt;br /&gt;
&lt;br /&gt;
123.	Religion: Christianity	1175&lt;br /&gt;
&lt;br /&gt;
124.	Religion: Islam	1181&lt;br /&gt;
&lt;br /&gt;
125.	Science and Technology: Ancient Science and Technology	1185&lt;br /&gt;
&lt;br /&gt;
126.	Science and Technology: China's Four New Inventions	1191 (Yang Yue2)&lt;br /&gt;
&lt;br /&gt;
127.	Science and Technology: Compass	1217&lt;br /&gt;
&lt;br /&gt;
128.	Science and Technology: TikTok (Douyin)	1226&lt;br /&gt;
&lt;br /&gt;
129.	Science and Technology: Three Giant Home Appliance Enterprises In China 	1235&lt;br /&gt;
&lt;br /&gt;
130.	Science and Technology: Four Domestic Mobile Phone Companies	1257&lt;br /&gt;
&lt;br /&gt;
131.	        Silk and porcelain: Silk	1272  (Fei Xinyu)&lt;br /&gt;
&lt;br /&gt;
132.	Silk and porcelain: Porcelain	1277&lt;br /&gt;
&lt;br /&gt;
133.	Silk and porcelain: Celadon and Celadon Song 《青花瓷》歌词	1283(Wang Huaixing)&lt;br /&gt;
&lt;br /&gt;
134.	Silk Road - by land and by sea: Zhang Qian and the Silk Road	1291&lt;br /&gt;
&lt;br /&gt;
135.	Silk Road - by land and by sea: Zheng He and the Maritime Silk Road	1296&lt;br /&gt;
&lt;br /&gt;
136.	Silk Road - by land and by sea: Zheng He's Voyages	1300&lt;br /&gt;
&lt;br /&gt;
137.	Social: The Long-life Lock	1308&lt;br /&gt;
&lt;br /&gt;
138.	Social: Round Table Culture	1317 (Wu Jiating)&lt;br /&gt;
&lt;br /&gt;
139.	Stage entertainment: Crosstalk 相声	1325&lt;br /&gt;
&lt;br /&gt;
140.	Stage entertainment: Shadow Play	1332&lt;br /&gt;
&lt;br /&gt;
141.	Traditional Crafts: Carving	1340&lt;br /&gt;
&lt;br /&gt;
142.	Traditional Crafts: Chinese Jade Culture	1348&lt;br /&gt;
&lt;br /&gt;
143.	Traditional Crafts: Cloisonne	1363   &lt;br /&gt;
&lt;br /&gt;
144.	Traditional Crafts: Embroidery	1369&lt;br /&gt;
&lt;br /&gt;
145.	Traditional Crafts: Shu Embroidery (Sichuan Embroidery)	1373   &lt;br /&gt;
&lt;br /&gt;
146.	Traditional Crafts: Xiang Embroidery	1386（Zhang Huifang）&lt;br /&gt;
&lt;br /&gt;
147.	Traditional Crafts: Folk Art - Chinese Paper-cutting	1400&lt;br /&gt;
&lt;br /&gt;
148.	Traditional Crafts: Handcraft - Chinese Knots	1409&lt;br /&gt;
&lt;br /&gt;
149.	Traditional Crafts: Lacquerware	1418&lt;br /&gt;
&lt;br /&gt;
150.	Traditional Crafts: The Kingfisher Craft点翠	1423&lt;br /&gt;
&lt;br /&gt;
151.	Traditional Cuisine: Chinese Dining Etiquette	1436&lt;br /&gt;
&lt;br /&gt;
152.	Traditional Cuisine: Chopsticks	1450&lt;br /&gt;
&lt;br /&gt;
153.	Traditional Cuisine: Eight Major Cuisines of China	1456 (Zheng Kaiwu)&lt;br /&gt;
&lt;br /&gt;
154.	Traditional Cuisine: Four Distinct Regional Cuisines	1473&lt;br /&gt;
&lt;br /&gt;
155.	Traditional Cuisine: Breakfast Culture of Wuhan	1480(Liu Peini)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
156.	Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick	1491(Xiao Zixin)&lt;br /&gt;
&lt;br /&gt;
157.	Traditional Cuisine: Hotpot	1501 (Cao Chunyang)&lt;br /&gt;
&lt;br /&gt;
158.	Traditional Cuisine: The Art of Chinese Cooking	1508&lt;br /&gt;
&lt;br /&gt;
159.	Traditional Cuisine: Two Famous Dishes	1514&lt;br /&gt;
&lt;br /&gt;
160.	Traditional Festivals	1518……&lt;br /&gt;
&lt;br /&gt;
161.	Traditional Festivals: Lattice on Ancient Chinese Windows	1525&lt;br /&gt;
&lt;br /&gt;
162.	Traditional Festivals: Spring Festival Couplets	1538&lt;br /&gt;
&lt;br /&gt;
163.	Westernization: The Eastward Spread of Western Learning	1544&lt;br /&gt;
&lt;br /&gt;
164.	Westernization: The Westernization Movement	1550&lt;br /&gt;
&lt;br /&gt;
165.	Worship: Chinese Incense Culture	1558 (She Xiao)&lt;br /&gt;
&lt;br /&gt;
166.	Economy: Chinese Currency Changes	1569&lt;br /&gt;
&lt;br /&gt;
167.	History: Wang Shouren	1573 Lv Jiahao&lt;br /&gt;
&lt;br /&gt;
168.	Martial Arts: Chinese Swordsman Spirit	1582&lt;br /&gt;
&lt;br /&gt;
169.	Cuisine: Luosifen	1593 （Chen Sisi)&lt;br /&gt;
&lt;br /&gt;
170.	Fine Arts: Chinese Paper Cutting	1601 &lt;br /&gt;
&lt;br /&gt;
171.	Science and Technology: Taobao(淘宝) 	1611&lt;br /&gt;
&lt;br /&gt;
172.	Traditional Craft: Bronze	1623&lt;br /&gt;
&lt;br /&gt;
173.	Entertainment: Deyunshe 德云社	1631&lt;br /&gt;
&lt;br /&gt;
174.	Traditional Cuisine: Jiaozi	1644 （Liu Pei）&lt;br /&gt;
&lt;br /&gt;
175.	Aesthetic ideals and social customs: the Photo Retouching Culture in China	1655&lt;br /&gt;
&lt;br /&gt;
176.	Traditional Crafts: Handcraft - Oil-paper Umbrella	1664     &lt;br /&gt;
&lt;br /&gt;
177.	stage entertainment:Yuan drama	1676&lt;br /&gt;
&lt;br /&gt;
178.	Music and instruments: Erhu	1685&lt;br /&gt;
&lt;br /&gt;
179.	Traditional and Modern Views on Marriage and Love	1694 (Liu Yunxi)&lt;br /&gt;
&lt;br /&gt;
180.	Traditional Cuisine: Tangyuan	1701&lt;br /&gt;
&lt;br /&gt;
181.	Animals：Golden Monkey	1712（Xiao Yawen）&lt;br /&gt;
&lt;br /&gt;
182.	Chinese Economy: rich businessmen	1719 (Fu Sihui)&lt;br /&gt;
&lt;br /&gt;
183.	Opera: Chinese Local Operas	1727 （Wang Xinyu）&lt;br /&gt;
&lt;br /&gt;
184.	The Chinese tradition of ancestor worship	1740&lt;br /&gt;
&lt;br /&gt;
185.	Opera: Huangmei opera	1752 （Chu Hanqi）&lt;br /&gt;
&lt;br /&gt;
186.	The “reference” of Chinese Music	1759&lt;br /&gt;
&lt;br /&gt;
187.	Chinese Folk Art:Lion Dance	1767&lt;br /&gt;
&lt;br /&gt;
188.	Science and Technology: Mobile Games（手游）	1783(Du JIangping)&lt;br /&gt;
&lt;br /&gt;
189.	Clothing: Vintage Clothing	1790&lt;br /&gt;
&lt;br /&gt;
190.	Fine arts:Kunqu Opera	1798&lt;br /&gt;
&lt;br /&gt;
191.	Aesthetic ideals and social customs: The Culture of Flowers	1807 (Qiu Ping）&lt;br /&gt;
&lt;br /&gt;
192.	National Belief: the Chinese Dream	1818&lt;br /&gt;
&lt;br /&gt;
193.	Science and Technology: Buytogether（PDD) 	1825(Qi Zhiyang)&lt;br /&gt;
&lt;br /&gt;
194.	Aesthetic ideals and social customs：Marriage and Burial Customs of Tujia People	1845&lt;br /&gt;
&lt;br /&gt;
195.	Sports: Cuju (蹴鞠) 	1845 （Ouyang Yihong)&lt;br /&gt;
&lt;br /&gt;
196.	Science and Technology: The culture of Chinese Electric Vehicles 中国电动汽车	1845（Geng Hongmei)&lt;br /&gt;
&lt;br /&gt;
197.	Chinese tradition culture: The culture of Ronghua—Velvet Flowers 绒花	1845  &lt;br /&gt;
&lt;br /&gt;
198.	Stage entertainment: Northeast Errenzhuan (二人转) 	1845&lt;br /&gt;
&lt;br /&gt;
199.	Traditional Crafts: Dough Sculpture 面塑	1845&lt;br /&gt;
&lt;br /&gt;
200.	Nanchang Relic Museum for Haihun Principality of Han Dynasty	1845  &lt;br /&gt;
&lt;br /&gt;
201.	The culture of Grass cloth 夏布	1845 &lt;br /&gt;
&lt;br /&gt;
202.	The Legend of Zhen Huan 《甄嬛传》	1845 (Xiang Jianning)&lt;br /&gt;
&lt;br /&gt;
203.	Chinese horror movies 中式恐怖片	1845 (Zhang Jiaxin)&lt;br /&gt;
&lt;br /&gt;
204.	Stand-up comedy 单口喜剧	1845（Huang Sinan）&lt;br /&gt;
&lt;br /&gt;
205.	Bride-price（彩礼）	1845 &lt;br /&gt;
&lt;br /&gt;
206.	Chinese science fiction movies 中国科幻片	1845&lt;br /&gt;
&lt;br /&gt;
207.	Shandong cuisine鲁菜	1845(Lu Wei)&lt;br /&gt;
&lt;br /&gt;
208.	Chinese traditional ornament: Buyao （步摇）	1845 (Yang Jing)&lt;br /&gt;
&lt;br /&gt;
209.	Tofu meatball with pig blood (猪血丸子) 	1845       （Li Ting2）&lt;br /&gt;
&lt;br /&gt;
210.	Sunzi’s Art of War: Source for All Books on War (孙子兵法) 	1845&lt;br /&gt;
&lt;br /&gt;
211.	The Temple of Heaven：Reverence with Awe and Gratitude（天坛）	1845&lt;br /&gt;
&lt;br /&gt;
212.	Education：training Schools （教育：补习班）	1845 (Huang Yixuan2)&lt;br /&gt;
&lt;br /&gt;
213.	Chinese Dreamcore (中式梦核) 	1845  (Zhang Zixi)&lt;br /&gt;
&lt;br /&gt;
214.	Lu Ban, China’s inventor（中国发明家——鲁班）	1845 (Cai Yichun)&lt;br /&gt;
&lt;br /&gt;
215.	Live Streaming E-commerce（直播电商）	1845    (Tao Yao)&lt;br /&gt;
&lt;br /&gt;
216.	The Story of Ming Lan（知否知否，应是绿肥红瘦）	1845 (Ye Sitong)&lt;br /&gt;
&lt;br /&gt;
217.	Cha Bai Xi/Tea Latte Art (茶百戏) 	1845    （Yang Jiahong2)&lt;br /&gt;
&lt;br /&gt;
218.	Guangdong Herbal tea（广东凉茶）	1845(Gao Xiaoqing)&lt;br /&gt;
&lt;br /&gt;
219.	Chinese traditional art form：Seal carving（篆刻）	1845(Huang Qiaoqiao)&lt;br /&gt;
&lt;br /&gt;
220.	Rice cake (年糕) 	1845  （Dong Jiating）&lt;br /&gt;
&lt;br /&gt;
221.	Zhongyuan festival	1845 （Ou Huang）&lt;br /&gt;
&lt;br /&gt;
222.	Dulong: Facial tattoo (独龙族：纹面) 	1845&lt;br /&gt;
&lt;br /&gt;
223.	The Return of the Pearl Princess（还珠格格）	1845 （Lu Jiahui）&lt;br /&gt;
&lt;br /&gt;
224.	Chinese Food：Jiangxi Cuisine（赣菜）	1845 (Liao Dan)&lt;br /&gt;
&lt;br /&gt;
225.	&amp;quot;Cun Chao&amp;quot;: China's village football league（“村超”：中国乡村足球联赛）	1845 (Shen Shuai)&lt;br /&gt;
&lt;br /&gt;
226.	Landscapes and Tourism: Junshan Island (君山岛) 	1845&lt;br /&gt;
&lt;br /&gt;
227.	Chinese Bossy Fictions &amp;amp; Micro-drama（中国式霸总小说&amp;amp;短剧）	1845 (He Yunfeng)&lt;br /&gt;
&lt;br /&gt;
228.	Chinese Traditional Medicine (中医药）——— Mortise and Tenon Joint（榫卯结构）	1845&lt;br /&gt;
&lt;br /&gt;
229.	Jingdezhen Porcelain	1845 (Xiao Luyu)&lt;br /&gt;
&lt;br /&gt;
230.	Gayageum（伽倻琴）	1845 (Zhang Meiling)&lt;br /&gt;
&lt;br /&gt;
231.	The plaque and couplet in Chinese garden（园林匾额对联）	1845 (Wang Yuxin)&lt;br /&gt;
&lt;br /&gt;
232.	Sun Wukong（孙悟空）	1845 （Li Yuan2）&lt;br /&gt;
&lt;br /&gt;
233.	Traditional Chinese Pigments（中国传统颜料）	1845 (Cao Yuan)&lt;br /&gt;
&lt;br /&gt;
234.	Dragon Lantern Dance（舞龙灯）	1845 （Jin Yichen）&lt;br /&gt;
&lt;br /&gt;
235.	Bamboo Weaving (竹编）	1845 (Chen Anqi)&lt;br /&gt;
&lt;br /&gt;
236.	Landscapes and Tourism: Harbin Ice and Snow World (冰雪大世界) 	1845 (Xu Xinwen)&lt;br /&gt;
&lt;br /&gt;
237.	Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan) 	1845 （Li Zihan2）&lt;br /&gt;
&lt;br /&gt;
238.	Three Famous Chinese Mountains(中国三山) 	1845（Liu  Chang）&lt;br /&gt;
&lt;br /&gt;
239.	Female Emperor---Wu Zetian	1845  (Song Xin)&lt;br /&gt;
&lt;br /&gt;
240.	Clay sculpture (泥塑）	1845 (Chen Lin)&lt;br /&gt;
&lt;br /&gt;
241.	Abacus (中国珠算）	1845&lt;br /&gt;
&lt;br /&gt;
242.	Hunan Rice Noodles（湖南米粉）	1845 (Gong Wei)&lt;br /&gt;
&lt;br /&gt;
243.	Chinese name（中国姓名文化）	1845  &lt;br /&gt;
&lt;br /&gt;
244.	Chinese popular viral memes (中国网络社交媒体“热梗”）	1845(Xiao Yikang)&lt;br /&gt;
&lt;br /&gt;
245.	Douzhi (豆汁) 	1845(Li Linyao) &lt;br /&gt;
&lt;br /&gt;
246.	New Year Wood-block Paintings (木版年画）	1845（Du Yuan）&lt;br /&gt;
&lt;br /&gt;
247.	Carved lacquer（雕漆）	1845 （Liu Qi）&lt;br /&gt;
&lt;br /&gt;
248.	Jing Gang Mountain (井冈山）	1845 （Yu Jingfang）&lt;br /&gt;
&lt;br /&gt;
249.	Intangible Cultural Heritage: Tongguan Kiln （铜官窑）	1845&lt;br /&gt;
&lt;br /&gt;
250.	Language: Hakka Dialect（客家话）	1845&lt;br /&gt;
&lt;br /&gt;
251.	Rice noodle roll（肠粉）	1845 ( Li Mingfeng )&lt;br /&gt;
&lt;br /&gt;
252.	Traditional Cuisine: Northeastern Chinese Cuisine(东北菜）	1845（Liu Shutian）&lt;br /&gt;
&lt;br /&gt;
253.	Yuelu Mountain (岳麓山) 	1845（Chen Ting）&lt;br /&gt;
&lt;br /&gt;
254.	Traditional Crafts：Tie-Dye（扎染）	1845（Zhang Qi）&lt;br /&gt;
&lt;br /&gt;
255.	Chinese-style sun protection (中式防晒）	1845（Zhao Yashi）&lt;br /&gt;
&lt;br /&gt;
256.	Danmu (弹幕）	1845 (Zhou Le)&lt;br /&gt;
&lt;br /&gt;
257.	Yangshao Culture（仰韶文化）	1845&lt;br /&gt;
&lt;br /&gt;
258.	Indigo Dyeing (蓝染) 	1845&lt;br /&gt;
&lt;br /&gt;
259.	Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua	1845 (Zhou Tianyi)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
260.	Wedding dress in the Song Dynasty (宋代婚服) 	1845 (Liu Chao) &lt;br /&gt;
&lt;br /&gt;
261.	The cultural idea oft he great unification in ancient China (中国古代的大一统文化思想) 	1845&lt;br /&gt;
&lt;br /&gt;
262.	The Four Pillars of Destiny (八字) (Li Jiayi)	1845 &lt;br /&gt;
&lt;br /&gt;
263.	Shaolin Temple (少林寺) 	1845 (Zuo Fang)&lt;br /&gt;
&lt;br /&gt;
264.	Single bamboo drifting（独竹漂）	1845&lt;br /&gt;
&lt;br /&gt;
265.	Cuisine: Changde spicy salted duck 酱板鸭传说的由来	1845 （Xing Xueqing）&lt;br /&gt;
&lt;br /&gt;
266.	Hui Culture (徽文化)	1845(Liu Jianan)&lt;br /&gt;
&lt;br /&gt;
267.	Ma Zu Culture (妈祖文化)	1845 (Yan Jidong)&lt;br /&gt;
&lt;br /&gt;
268.	Table Manners 	1845（Luo Yan）&lt;br /&gt;
&lt;br /&gt;
269.	Music of the Mongol nationality (蒙古族音乐)	1845&lt;br /&gt;
&lt;br /&gt;
270.	The Yingge Dance（英歌舞）	1845  （Jiang Xinyue)&lt;br /&gt;
&lt;br /&gt;
271.	Palace Lantern（宫灯）	1845  （Shao Keyuan）&lt;br /&gt;
&lt;br /&gt;
272.	Chinese Term of Endearment（中国亲昵称谓）	1845  (Zeng Zhi）&lt;br /&gt;
&lt;br /&gt;
273.	Changsha Stinky Tofu（长沙臭豆腐) 	1845(Luo Sicheng)[[File:Changsha Stinky Tofu.pptx]]&lt;br /&gt;
&lt;br /&gt;
274.	God of Wealth(财神) 	1845 &lt;br /&gt;
&lt;br /&gt;
275.	Zhuazhou（抓周）	1845 （Zeng Xiaohui）&lt;br /&gt;
&lt;br /&gt;
276.	Nail art（美甲）	1845 （Luo Jiaxin）&lt;br /&gt;
&lt;br /&gt;
277.	Mirror (镜子) 	1845   (Cheng Sixiang) &lt;br /&gt;
&lt;br /&gt;
278.	The Beef Board Noodle (牛肉板面) 	1845(Yan Xiang)&lt;br /&gt;
&lt;br /&gt;
279.	Huo Qubing (霍去病）	1845 （Luo Jingyan）&lt;br /&gt;
&lt;br /&gt;
280.	Chinese Courtyard Houses（中国四合院）	1845 (Guo Cili)&lt;br /&gt;
&lt;br /&gt;
281.	Music and instruments: Yangqin（扬琴）	1845（Dai Yexun）&lt;br /&gt;
&lt;br /&gt;
282.	Black Myth: Wukong（黑神话 悟空）	1845 (Chen Zhen)&lt;br /&gt;
&lt;br /&gt;
283.	Guangdong Morning Tea Culture （广东早茶文化）	1845 （Zheng Jinlian）&lt;br /&gt;
&lt;br /&gt;
=Session 02 Fri Feb 28 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
==Teacher presentation: Introduction to Culture==&lt;br /&gt;
[[Media:02_Chin_Lang_Cult_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Topics for today==&lt;br /&gt;
Please copy and paste your presentation topic, your name here and add your powerpoint file (size limit 10 MB)&lt;br /&gt;
&lt;br /&gt;
You need to copy all the topics for the whole semester to the sessions NOW. If you do not do it sufficiently in advance, how can the fellow students prepare the texts?&lt;br /&gt;
&lt;br /&gt;
Please remember that you have to indicate the 10 topics for Friday on the course website under &amp;quot;Session 2&amp;quot; with the topic name, student name, powerpoint uploaded (max size 10 MB), all presentations will be each on 1 topic only and cannot exceed 5 minutes. They have to be interactive and helpful from the perspective of an interpreter or translator who needs to prepare his/her work on this topic.&lt;br /&gt;
&lt;br /&gt;
27. Chinese Calligraphy (Tang Yan) [[Media:Chinese_Calligraphy.pptx]]&lt;br /&gt;
&lt;br /&gt;
52. Games: Mahjong: An Ancient Chinese card play 476（Jiang Ziqiang）[[Media:Mahjong-Jiang_Ziqiang.pptx]]&lt;br /&gt;
&lt;br /&gt;
55. Garden Culture: The Summer Palace 519（Li Mei）[[Media:The Summer Palace - Li Mei.pptx]]&lt;br /&gt;
&lt;br /&gt;
76. Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China 725 (Duan Binyao) [[Media:Duan_Binyao_-76Su_Shi_and_Delegation_Literature.pptx]]&lt;br /&gt;
&lt;br /&gt;
85. Literature: Modern Literature: Qian Zhongshu (Miao Yunlong)[[Media:Qian_Zhongshu_Miao_Yunlong.pptx]]&lt;br /&gt;
&lt;br /&gt;
Tea Latte Art (Xiang Jianning)&lt;br /&gt;
&lt;br /&gt;
Topic 7&lt;br /&gt;
&lt;br /&gt;
Topic 8&lt;br /&gt;
&lt;br /&gt;
Topic 9&lt;br /&gt;
&lt;br /&gt;
Topic 10&lt;br /&gt;
&lt;br /&gt;
=Session 03 Fri Mar 07 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
==Presentations==&lt;br /&gt;
1. Topic 21: Beverages: Tea 203 (Zhang Mai) [[Media:Tea_Spring_2025.pptx]] 86&lt;br /&gt;
&lt;br /&gt;
2. Topic 64: Landscapes and Tourism: The Culture of Mount Tai 606 (Qin Yi) [[Media:Mount_Tai_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
3. Topic 101. Money culture: The tradition of Red Envelope and Lucky Money 962 (Xu Yangyang) [[Media:Lucky_Money_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
4. Topic 107:National Symbols: Culture of the National Flag 1026 （Liao Zuoyun）[[Media:Culture_of_the_National_Flag_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
5. Topic 155:Traditional Cuisine: Breakfast Culture of Wuhan 1480 (Liu Peini) [[Media:Wuhan_Breakfast_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
6. Topic 157:Traditional Cuisine: Hotpot 1501 (Cao Chunyang)  [[Media:Hot_Pot_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
7. Topic 126: China's four new inventions 1191(Yang Yue2).) [[Media:China's_Four_New_Great_Inventions_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Notes on presentations==&lt;br /&gt;
Most students did not do their homework. 素质 in Chinese and international culture. Taking over responsibility. Being independent. Making sure that things run. Taking care of others. Not to do the homework in time (displaying the 13 presentations of each session) has disadvantages also for the other students, who cannot prepare.&lt;br /&gt;
&lt;br /&gt;
1. 14:43-49 Only Chinese tradition explained, not Indian, Egyptian etc. &amp;quot;Black tea&amp;quot; (in English all &amp;quot;hong cha&amp;quot; is called &amp;quot;black tea&amp;quot;), British tea culture (add milk)&lt;br /&gt;
&lt;br /&gt;
2. 14:55-15:00 Personal origin: Shandong, personal experience: climbed Mount Tai 4 times, Sacrificial Culture, Culture of Literati, Folk Belief: God of Mount Tai, Blue Rosy Cloud Fairy; Spiritual Symbolism&lt;br /&gt;
&lt;br /&gt;
3. 15:04-15:10 Legend, Tradition and Contrast, Significance; Sui Monster ya sui qian; contrast in the West: Giving money as a present is considered not as good as a present itself, giving money in an envelope has the bad taste of bribing (transparency.org); in China you can even go to the temple and pray for money&lt;br /&gt;
&lt;br /&gt;
4. 15:29-15:34 historical details of design, red meaning “stop” internationally, “achieve the great rejuvenation of the Chinese nation” (maybe a newer concept than the flag?), connection with earlier historical flags and other flags like of the communist movement, North Korea, ancient Soviet Union &lt;br /&gt;
&lt;br /&gt;
5. 15:41-15:46 dialect terms (don’t use pinyin), analogy, breakfast is one of the most resilient cultural elements a person sticks to, guozao, 热干面, missing: characteristics like that it needs to be prepared quickly because the tradition of the dock workers&lt;br /&gt;
&lt;br /&gt;
6. 15:56-16:01 hot pot history originated in China (?), regional differences within China 87&lt;br /&gt;
&lt;br /&gt;
7. 16:02-16:06 4 new inventions - not explained that these inventions were invented in other countries. 86&lt;br /&gt;
&lt;br /&gt;
==Student grades: 平时成绩/签到==&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
75/103 students, 24级 MA翻译, class representative: Zhang Jiaxin&lt;br /&gt;
#	Jin Yichen &lt;br /&gt;
#	lu jiahui &lt;br /&gt;
#	li yuan&lt;br /&gt;
#	cao yuan&lt;br /&gt;
#	xiao luyu&lt;br /&gt;
#	zhang jiaxin +5&lt;br /&gt;
#	ye sitong&lt;br /&gt;
#	zhao yashi&lt;br /&gt;
#	jiang xinyue&lt;br /&gt;
#	yan xiang&lt;br /&gt;
#	fei xinyu &lt;br /&gt;
#	zhang qi&lt;br /&gt;
#	dai shiru&lt;br /&gt;
#	zhang zixi&lt;br /&gt;
#	zheng kaiwu&lt;br /&gt;
#	cai yichun&lt;br /&gt;
#	yang jing&lt;br /&gt;
#	liao dan&lt;br /&gt;
#	luo yan&lt;br /&gt;
#	qin yi&lt;br /&gt;
#	shao keyuan&lt;br /&gt;
#	cao chunyang&lt;br /&gt;
#	xu yangyang&lt;br /&gt;
#	liao zuoyun&lt;br /&gt;
#	cheng sixiang&lt;br /&gt;
#	du jiangping&lt;br /&gt;
#	liu qi&lt;br /&gt;
#	miao yunlong&lt;br /&gt;
#	huang qiaoqiao&lt;br /&gt;
#	chen lin&lt;br /&gt;
#	duan binyao&lt;br /&gt;
#	li ting&lt;br /&gt;
#	zeng zhi&lt;br /&gt;
#	xing xueqing&lt;br /&gt;
#	luo jingyan&lt;br /&gt;
#	liu shutian&lt;br /&gt;
#	gao xiaoqing&lt;br /&gt;
#	chen zhen&lt;br /&gt;
#	luo guoqiang -1-1-1&lt;br /&gt;
#	she xiao &lt;br /&gt;
#	he yunfeng &lt;br /&gt;
#	liu ying&lt;br /&gt;
#	du yuan &lt;br /&gt;
#	li jiayi &lt;br /&gt;
#	tao yao &lt;br /&gt;
#	xu xinwen &lt;br /&gt;
#	ou huang &lt;br /&gt;
#	liu peini&lt;br /&gt;
#	jiang ziqiang&lt;br /&gt;
#	zhang huifang&lt;br /&gt;
#	liu chao&lt;br /&gt;
#	liu yunxi &lt;br /&gt;
#	luo jiaxin&lt;br /&gt;
#	li mei&lt;br /&gt;
#	zeng xiaohui&lt;br /&gt;
#	huang yixuan&lt;br /&gt;
#	chen anqi&lt;br /&gt;
#	chen ting&lt;br /&gt;
#	zhang mai&lt;br /&gt;
#	yuan xiaolin -1-1&lt;br /&gt;
#	li mingfeng&lt;br /&gt;
#	dai yexun-1-1&lt;br /&gt;
#	yang pei -1&lt;br /&gt;
#	tang yan&lt;br /&gt;
#	xiang jianning-1&lt;br /&gt;
#	liu chang -1&lt;br /&gt;
#	wang yuxin&lt;br /&gt;
#	lv jiahao-1&lt;br /&gt;
#	dong jiating&lt;br /&gt;
#	lu wei&lt;br /&gt;
#	yang yue&lt;br /&gt;
#	guo cili&lt;br /&gt;
#	shen shuai&lt;br /&gt;
#	Ouyang yihong&lt;br /&gt;
#	li zihan -1&lt;br /&gt;
#	zuo fang&lt;br /&gt;
#	fu sihui&lt;br /&gt;
#	xiao zixin -1&lt;br /&gt;
#	zhou tianyi -1&lt;br /&gt;
#	qi zhiyang -1-1&lt;br /&gt;
#	liu pei &lt;br /&gt;
#	gong wei&lt;br /&gt;
#	chen sisi&lt;br /&gt;
#	huang sinan&lt;br /&gt;
#	xiao yikang&lt;br /&gt;
#	yu jingfang&lt;br /&gt;
#	luo sicheng&lt;br /&gt;
#	yang jiahong&lt;br /&gt;
#	yan jidong&lt;br /&gt;
#	xiao yawen&lt;br /&gt;
#	geng hongmei&lt;br /&gt;
#	zhou le&lt;br /&gt;
#	qiu ping&lt;br /&gt;
#	wang huaixing&lt;br /&gt;
#	wang xinyu&lt;br /&gt;
#	chu hanqi&lt;br /&gt;
#	wu jiating&lt;br /&gt;
#	zhang meiling&lt;br /&gt;
#	liu jianan&lt;br /&gt;
#	song xin&lt;br /&gt;
#	zhao qi&lt;br /&gt;
#	zheng jinlian&lt;br /&gt;
#	li linyao&lt;br /&gt;
&lt;br /&gt;
=Session 04 Fri Mar 14 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 260：Wedding Dress in the Song Dynasty(Liu Chao)[[Media:260 The Wedding Dress in the Song Dynasty.pptx]]&lt;br /&gt;
#Topic 146: Traditional crafts: Xiang embroidery 1386(Zhang Huifang) [[Media:Hunan_embroidery_spring_2025.pptx]]&lt;br /&gt;
#Topic 153:Traditional Cuisine: Eight Major Cuisines of China 1456 (Zheng Kaiwu)[[Media:Media Eight Major Cuisines of China.pptx]]&lt;br /&gt;
#Topic 233: Traditional Chinese Pigments (Cao Yuan)[[Media:Traditional Chinese Pigments.pptx]]&lt;br /&gt;
#Topic 182: Chinese Economy:  rich businessmen (Fu Sihui) [[Media:Rich_Businessmen_Spring_2025.pptx]]&lt;br /&gt;
#Topic 156: Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick p. 1491 (Xiao Zixin)  [[Media:Tanghulu_Spring_2025.pptx]]&lt;br /&gt;
#Topic 138: Social: Round Table Culture	1317 (Wu Jiating)  [[Media:Round_Table_Culture_Spring_2025.pptx]]&lt;br /&gt;
#Topic 174: Jiaozi (Liu Pei)  [[Media:Dumplings_Spring_2025.pptx]]&lt;br /&gt;
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing)&lt;br /&gt;
&lt;br /&gt;
=Session 05 Fri Mar 21 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 50: Games: Go 围棋 462（Zhao Qi） [[Media:Weiqi_Go_Spring_2025.pptx]]&lt;br /&gt;
#Topic 110:Opera: Peking Opera Actor Mei Lanfang 1050 (Dai shiru)[[Media:Opera Peking Opera Actor Mei Lanfang.pptx]]&lt;br /&gt;
# Topic 131: Silk and porcelain: Silk  (Fei Xinyu) [[Media:Silk_Spring_2025.pptx]]&lt;br /&gt;
# Topic 224: Chinese Food：Jiangxi Cuisine（赣菜）(Liao Dan) [[Media:Jiangxi_Cuisine.pptx]]&lt;br /&gt;
# Topic 169: Cuisine: Luosifen  1593 (Chen Sisi) ） [[Media:Luosifen_Spring_2025.pptx]]&lt;br /&gt;
# Topic 167: History: Wang Shouren 1573 （Lv Jiahao)[[Media:History_Wang_Shouren_.pptx]]&lt;br /&gt;
# Topic 183: Jiangxi Gan Opera （Wang Xinyu） [[Media:Jiangxi Gan opera.pptx]]&lt;br /&gt;
# Topic 165: Worship: Chinese Incense Culture (She Xiao) [[Media:Chinese Incense Culture.pptx]]&lt;br /&gt;
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing) [Media: Silk and Porcelain]&lt;br /&gt;
&lt;br /&gt;
=Session 06 Fri Mar 28 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
&lt;br /&gt;
#Topic 188:Mobile Games 手游 1783 （Du Jiangping）[[Media:Mobile_Game.pptx]]&lt;br /&gt;
#Topic 191:Aesthetic ideals and social customs: The Culture of Flowers 1807 (Qiu Ping）)[[Media:Aesthetic_ideals_and_social_customs-_The_Culture_of_Flowers.pptx]]&lt;br /&gt;
#Topic 193:Science and Technology: Buytogether（PDD) 1825(Qi Zhiyang)&lt;br /&gt;
#Topic 195:Sports: Cuju (蹴鞠) 1845 （Ouyang Yihong)[[Media: Cuju.pptx]]&lt;br /&gt;
#Topic 202:The Legend of Zhen Huan 《甄嬛传》 1845 (Xiang Jianning)[[Media: The Legend of Zhen Huan.pptx]]&lt;br /&gt;
#Topic 203:Chinese horror movies 中式恐怖片 1845 (Zhang Jiaxin)[[Media: Chinese Horror Movies.pptx]]&lt;br /&gt;
#Topic 185:Opera: Huangmei opera 1752 （Chu Hanqi）)[[Media: Huangmei Opera.pptx]]&lt;br /&gt;
#Topic 181:Animals：Golden Monkey 1712（Xiao Yawen）&lt;br /&gt;
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
&lt;br /&gt;
=HOLIDAY Session 07 Fri Apr 04 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
清明节4月4日——4月6日&lt;br /&gt;
=Session 08 Fri Apr 11 14:30-16:10 Zhishan Bldg. room 303 - Student presentations=&lt;br /&gt;
#Topic 133:Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing）&lt;br /&gt;
#Topic 179:Traditional and Modern Views on Marriage and Love（Liu Yunxi）[[Media:Traditional and Modern Views on Marriage and Love .pptx]]&lt;br /&gt;
#Topic 181:Animals：Golden Monkey(Xiao Yawen)&lt;br /&gt;
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
#Topic 204:Stand-up comedy 单口喜剧 1845（Huang Sinan）&lt;br /&gt;
#Topic 220:Rice cake 年糕 (Dong Jiating)&lt;br /&gt;
#Topic 208:Chinese traditional ornament: Buyao(Yang Jing)[[Media:Chinese Traditional Ornament-Buyao.pptx]]&lt;br /&gt;
#Topic 209:Tofu meatball with nia blood(Li Ting2)[[Media:Pig_Blood_Balls.pptx]]&lt;br /&gt;
#Topic 212:Education：training Schools （教育：补习班） 1845 (Huang Yixuan2) [[Media:Training classes .pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 09 Fri Apr 18 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 213: Chinese Dreamcore (Zhang Zixi)[[Media:Chinese Dreamcore.pptx]]&lt;br /&gt;
#Topic 215: Live-streaming e-commerce (Tao Yao)[[Media:Live-Streaming E-Commerce.pptx]]&lt;br /&gt;
#Topic 216: The Story of Ming Lan (Ye Sitong)[[Media:The Story of Minglan.pptx]]&lt;br /&gt;
#Topic 218: Guangdong Herbal tea (Gao Xiaoqing)&lt;br /&gt;
#Topic 219: Chinese traditional art form：Seal carving（篆刻） (Huang Qiaoqiao)[[Media:Seal carving.pptx]]&lt;br /&gt;
#Topic 207: Shan Dong Cuisine (Lu Wei) [[Media:Lu_Wei-207-Shandong_Cuisine.pptx]]&lt;br /&gt;
#Topic 221: Zhongyuan Festival (Ou Huang)[[Media:The Zhongyuan Festival.pptx]]&lt;br /&gt;
#Topic 223: The Return of the Pearl Princess (Lu Jiahui)[[Media:The Return of the Pearl Princess.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 10 Fri Apr 25 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 217: Cha Bai Xi/Tea Latte Art（茶百戏）(Yang Jiahong)[[Media:ChaBaiXi.pptx]]&lt;br /&gt;
#Topic 225: Cun Chao&amp;quot;: China's village football league（“村超”：中国乡村足球联赛）(Shen Shuai)&lt;br /&gt;
#Topic 227: Chinese Bossy Fictions &amp;amp; Micro-drama（中国式霸总小说&amp;amp;短剧） 1845 (He Yunfeng)[[Media:Chinese_Bossy_Fictions_and_Microdramas.pptx]]&lt;br /&gt;
#Topic 229: Jingdezhen Porcelain(Xiao Luyu)[[Media:Jingdezhen Porcelain.pptx]]&lt;br /&gt;
#Topic 230: Gayageum（伽倻琴）(Zhang Meiling) [[Media:Gayageum.pptx]]&lt;br /&gt;
#Topic 231: The plague and couplet in Chinese garden(Wang Yuxin)[[Media:The Plague and Couplets in Chinese Garden.pptx]]&lt;br /&gt;
#Topic 232: Sun Wukong(Li Yuan)[[Media:0425 Sun Wukong.pptx]]&lt;br /&gt;
#Topic 234: Dragon Lantern Dance(Jin Yichen)[[Media:Jin Yichen Dragon Lantern Dance.pptx]]&lt;br /&gt;
#Topic 235: Bamboo Weaving(Chen Anqi)[[Media:Bamboo Weaving.pptx]]&lt;br /&gt;
#Topic 236: Landscapes and Tourism: Harbin Ice and Snow World(Xu Xinwen)[[Media:Harbin Ice and Snow World.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Please enroll in ai platform==&lt;br /&gt;
Please enroll (register) in the platform https://dcg.de/ai/&lt;br /&gt;
&lt;br /&gt;
=HOLIDAY Session 11 Fri May 02 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
劳动节5月1日——5月5日&lt;br /&gt;
&lt;br /&gt;
=Session 12 Tue May 06 10:00-11:40 room 613 - Student presentations=&lt;br /&gt;
#Topic 238: Three Famous Chinese Mountains(Liu Chang)&lt;br /&gt;
#Topic 239: Female emperor-Wu Zetian(女皇武则天)(Song Xin)  [[Media:Wu Zetian.pptx]]&lt;br /&gt;
#Topic 240: Clay sculpture (泥塑）(Chen Lin)[[Media:Clay Sculpture.pptx]]&lt;br /&gt;
#Topic 242: Hunan Rice Noodles(Gong Wei)[[Media:Hunan Rice Noodles.pptx]]&lt;br /&gt;
#Topic 244: Chinese Popular Memes(中国网络流行热梗）(Xiao Yikang)[[Media:Chinese popular Memes.pptx]] &lt;br /&gt;
#Topic 245: Douzhi (豆汁)(Li Linyao)[[Media:Douzhi.pptx]]&lt;br /&gt;
#Topic 246: New Year Wood-block Paintings(Du Yuan)[[Media:Du Yuan New Year Wood-block Painting.pptx]]&lt;br /&gt;
#Topic 247: Carved lacquer（雕漆）(Liu Qi)[[Media:Carved lacquer.pptx]]&lt;br /&gt;
#Topic 237: Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan)(Li Zihan)&lt;br /&gt;
&lt;br /&gt;
==Regarding Wu Zetian‘s blank Steele==&lt;br /&gt;
关于武则天的“无字碑”（又称“无字碑记”）为何没有刻字，学界和民间流传着几种主要的假设：&lt;br /&gt;
	#功过自有后人评说（最广为流传）：武则天希望后世自己来评价她的一生，不愿由自己或当时的人定论。这种说法强调了她的自信与超越常规。&lt;br /&gt;
	#避讳批评或争议：武则天是中国历史上唯一的女皇帝，争议颇多。她可能认为无论写什么内容都容易引发非议，因此选择不刻字以避免争议。&lt;br /&gt;
	#彰显佛教思想：她信奉佛教，而佛教讲究“空”与“无”，无字碑可能象征“空性”或“无常”，体现她的宗教哲学。&lt;br /&gt;
	#未来自我书写：也有人猜测她原计划晚年或死前再刻碑文，但去世后未及实现，遂留下空碑。&lt;br /&gt;
	#彰显权力与独特性：无字碑作为一种非同寻常的表达形式，也可视为权力和个性的象征，显示她与众不同的统治地位。&lt;br /&gt;
&lt;br /&gt;
⸻&lt;br /&gt;
&lt;br /&gt;
English Translation:&lt;br /&gt;
&lt;br /&gt;
There are several main hypotheses about why Wu Zetian’s stele (often called the “Wordless Stele”) bears no inscription:&lt;br /&gt;
#“Let future generations judge” (most popular view): Wu Zetian may have wanted her life and legacy to be judged by later generations rather than writing her own praise. This interpretation highlights her confidence and forward-thinking.&lt;br /&gt;
#To avoid criticism or controversy: As the only female emperor in Chinese history, Wu Zetian was a controversial figure. She may have felt that any written content could provoke criticism, so she left it blank.&lt;br /&gt;
#Reflecting Buddhist philosophy: A devout Buddhist, she may have chosen to leave the stele blank as a symbol of “emptiness” or impermanence, ideas central to Buddhist thought.&lt;br /&gt;
#Intended to write later: Some believe she planned to inscribe it later in life but passed away before doing so, leaving the monument unfinished.&lt;br /&gt;
#Symbol of power and uniqueness: A blank stele could also serve as a unique and powerful statement, emphasizing her exceptional status and breaking with traditional forms.&lt;br /&gt;
&lt;br /&gt;
=Session 13 Fri May 09 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 248: Jing Gang Mountain (井冈山）(Yu Jingfang) [[Media:Jing_Gang_Mountain_Spring_2025.pptx]]&lt;br /&gt;
#Topic 251: Rice noodle roll (Li Mingfeng)[[File:Rice Noodle Roll.pptx]]&lt;br /&gt;
#Topic 252: Traditional Cuisine: Northeastern Chinese Cuisine (Liu Shutian)[[Media:Northeastern Chinese Cuisine.pptx]]&lt;br /&gt;
#Topic 253: Yuelu Mountain (Chen Ting) [[Media:Yuelu_Mountain.pptx]]&lt;br /&gt;
#Topic 254: Traditional Crafts：Tie-Dye (Zhang Qi)[[Media:Traditional_Crafts_Tie-Dye.pptx]]&lt;br /&gt;
#Topic 255: Chinese-style sun protection (Zhao Yashi)[[ File:Chinese-style Sun Protection.pdf]]&lt;br /&gt;
#Topic 256: Danmu（弹幕）(Zhou Le)[[Media:Danmu.pptx]]&lt;br /&gt;
#Topic 259: Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua (Zhou Tianyi)[[Media:Voices of Chinese Female Writers.pptx]]&lt;br /&gt;
#Topic 214: Luban China's inventor  (Cai Yichun)[[Media:Luban_China's_Inventor.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 14 Fri May 23 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 262: The Four Pillars of Destiny(Li Jiayi) [[Media:Eight Characters.pptx]]&lt;br /&gt;
#Topic 263: Shaolin Temple(Zuo Fang) [[Media:Shaolin Temple.pptx]]&lt;br /&gt;
#Topic 265: Cuisine: Changde spicy salted duck(Xing Xueqing)[[Media:Changde spicy salted duck.pptx]]&lt;br /&gt;
#15:25-15:30 Topic 266: Hui Culture (徽文化)(Liu Jianan)[[Media:Hui Culture.pptx]]&lt;br /&gt;
#15:30- Topic 267: Ma Zu Culture (妈祖文化)(Yan Jidong)[[Media:Mazu culture.pptx]]&lt;br /&gt;
#15:35- Topic 268: Table manner(Luo Yan)[[Media:Table manner.pptx]]&lt;br /&gt;
#15:40- Topic 270: Yingge Dance(Jiang Xinyue)[[Media:Yingge Dance.pptx]]&lt;br /&gt;
#15:45- Topic 271: Palace Lantern(Shao Keyuan)[[Media:Palace_Lantern.pptx]]&lt;br /&gt;
#15:50- Topic 272: Chinese Endearing Terms(Zeng Zhi)[[Media:Chinese Endearing Terms.pptx]]&lt;br /&gt;
&lt;br /&gt;
15:55-16:10 Check final exam paper topics&lt;br /&gt;
&lt;br /&gt;
=Session 15 Tue May 27 10:00-11:30 中和楼 213 (moved from Fri May 30 14:30-16:10 room 613) - Student presentations=&lt;br /&gt;
#Topic 273: Changsha Stinky Tofu（长沙臭豆腐）(Luo Sicheng)[[Media:Changsha Stinky Tofu.pptx]]&lt;br /&gt;
#&amp;lt;nowiki&amp;gt;Topic 274:&amp;lt;/nowiki&amp;gt; God of wealth(Liu Ying)[[Media:God of Wealth.pptx]]&lt;br /&gt;
#Topic 275: Zhua zhou (抓周）(Zeng Xiaohui) [[Media:Zhuazhou.pptx]]&lt;br /&gt;
#Topic 276: Nail art(Luo Jiaxin)[[Media:Nail_Art.pptx]]&lt;br /&gt;
#Topic 277: Mirror(Cheng Sixiang)[[Media:Mirror_Cheng Sixiang.pptx]]&lt;br /&gt;
#Topic 278: The Beef Board Noodles(Yan Xiang)[[Media:Beef Board Noodles.pptx]]&lt;br /&gt;
#Topic 279: Huo Qubing(Luo Jingyan)&lt;br /&gt;
#Topic 280: Chinese Courtyard Houses（中国四合院）(Guo Cili)[[Media:Chinese Courtyard Houses-Guo Cili.pptx]]&lt;br /&gt;
#Topic 281: yangqin(Dai Yexun)[[Media:Yangqin.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 16 Fri Jun 6 14:30-16:10 room 613=&lt;br /&gt;
#Topic 282:  Black Myth: Wukong (Chen Zhen)&lt;br /&gt;
#Topic 283: Guangdong Morning Tea Culture (Yuan Xiaolin)[[Media:Guangdong_Morning_Tea.pptx]]&lt;br /&gt;
#Topic 283: Guangdong Morning Tea Culture （广东早茶文化）(Zheng Jinlian)[[Media:Guangdong Morning Tea Culture-Zheng Jinlian.pptx]]&lt;br /&gt;
#Topic:(Luo Guoqiang) Liuyang Fireworks             &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
                                                                                              Liuyang Fireworks             &lt;br /&gt;
 “When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.&lt;br /&gt;
  The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.&lt;br /&gt;
  A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.&lt;br /&gt;
  However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
  In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.&lt;br /&gt;
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.&lt;br /&gt;
&lt;br /&gt;
Terms and expressions&lt;br /&gt;
luminous 发光的&lt;br /&gt;
craftsmanship手艺，技艺&lt;br /&gt;
artisan工匠，手艺人&lt;br /&gt;
imperial朝廷的&lt;br /&gt;
leverage利用&lt;br /&gt;
crane无人机&lt;br /&gt;
resplendent辉煌的，灿烂的&lt;br /&gt;
beacon灯塔，信标&lt;br /&gt;
ingenuity心灵手巧&lt;br /&gt;
&lt;br /&gt;
Questions&lt;br /&gt;
1.Why is Liuyang called “Home of Chinese fireworks”?&lt;br /&gt;
2.How did Li Tian invent the fireworks?&lt;br /&gt;
3.What did the locals address the environmental challenges of fireworks?&lt;br /&gt;
4.What do you know about the fireworks show held at the sky theater?&lt;br /&gt;
Answers&lt;br /&gt;
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.&lt;br /&gt;
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.&lt;br /&gt;
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. &lt;br /&gt;
&lt;br /&gt;
AI Statement&lt;br /&gt;
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.&lt;br /&gt;
&lt;br /&gt;
                                                                                              浏阳烟花&lt;br /&gt;
  “火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。&lt;br /&gt;
  浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。&lt;br /&gt;
  千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。&lt;br /&gt;
  然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。&lt;br /&gt;
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。&lt;br /&gt;
  从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。&lt;br /&gt;
&lt;br /&gt;
问题&lt;br /&gt;
1.为什么浏阳被称为 “中国烟花之乡”？&lt;br /&gt;
2.李畋是如何发明烟花的？&lt;br /&gt;
3.当地人如何应对烟花带来的环境挑战？&lt;br /&gt;
4.你对天空剧院举办的烟花秀有什么了解？&lt;br /&gt;
答案&lt;br /&gt;
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。&lt;br /&gt;
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。&lt;br /&gt;
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。&lt;br /&gt;
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。&lt;br /&gt;
&lt;br /&gt;
参考文献&lt;br /&gt;
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.&lt;br /&gt;
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.&lt;br /&gt;
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.&lt;br /&gt;
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.&lt;br /&gt;
&lt;br /&gt;
AI使用说明：&lt;br /&gt;
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。&lt;br /&gt;
&lt;br /&gt;
=Deadline extended to June 20, 2025 - Final Exam=&lt;br /&gt;
&amp;lt;span style=&amp;quot;color:red&amp;quot;&amp;gt;Please upload your ppt if you not have done so so far.&amp;lt;/span&amp;gt;&lt;br /&gt;
[[Media:282_Black_Myth_Wukong_Chen_Zhen.pptx]]&lt;br /&gt;
&lt;br /&gt;
Topic 196:[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
&lt;br /&gt;
[[Media:ChaBaiXi.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Grading Criteria for Powerpoint Presentations==&lt;br /&gt;
#Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like &amp;quot;good&amp;quot; or &amp;quot;best&amp;quot;, but did it instead use vocabulary like &amp;quot;fascinating&amp;quot;, &amp;quot;surprising&amp;quot; etc. and also indicated to whom it is fascinating/surprising etc. and why?&lt;br /&gt;
#Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)&lt;br /&gt;
#Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?&lt;br /&gt;
#Was the presentation appropriate to the topic?&lt;br /&gt;
#Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?&lt;br /&gt;
#Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?&lt;br /&gt;
#Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?&lt;br /&gt;
#Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?&lt;br /&gt;
#Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?&lt;br /&gt;
#Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?&lt;br /&gt;
#Did you present your ppt file in the full screen mode?&lt;br /&gt;
#Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?&lt;br /&gt;
#Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
                                                                                        Liuyang Fireworks             &lt;br /&gt;
 “When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.&lt;br /&gt;
  The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.&lt;br /&gt;
  A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.&lt;br /&gt;
  However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
  In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.&lt;br /&gt;
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.&lt;br /&gt;
&lt;br /&gt;
Terms and expressions&lt;br /&gt;
luminous 发光的&lt;br /&gt;
craftsmanship手艺，技艺&lt;br /&gt;
artisan工匠，手艺人&lt;br /&gt;
imperial朝廷的&lt;br /&gt;
leverage利用&lt;br /&gt;
crane无人机&lt;br /&gt;
resplendent辉煌的，灿烂的&lt;br /&gt;
beacon灯塔，信标&lt;br /&gt;
ingenuity心灵手巧&lt;br /&gt;
&lt;br /&gt;
Questions&lt;br /&gt;
1.Why is Liuyang called “Home of Chinese fireworks”?&lt;br /&gt;
2.How did Li Tian invent the fireworks?&lt;br /&gt;
3.What did the locals address the environmental challenges of fireworks?&lt;br /&gt;
4.What do you know about the fireworks show held at the sky theater?&lt;br /&gt;
Answers&lt;br /&gt;
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.&lt;br /&gt;
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.&lt;br /&gt;
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. &lt;br /&gt;
&lt;br /&gt;
AI Statement&lt;br /&gt;
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.&lt;br /&gt;
&lt;br /&gt;
                                                                                              浏阳烟花&lt;br /&gt;
  “火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。&lt;br /&gt;
  浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。&lt;br /&gt;
  千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。&lt;br /&gt;
  然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。&lt;br /&gt;
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。 &lt;br /&gt;
 自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。&lt;br /&gt;
从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。&lt;br /&gt;
&lt;br /&gt;
问题&lt;br /&gt;
1.为什么浏阳被称为 “中国烟花之乡”？&lt;br /&gt;
2.李畋是如何发明烟花的？&lt;br /&gt;
3.当地人如何应对烟花带来的环境挑战？&lt;br /&gt;
4.你对天空剧院举办的烟花秀有什么了解？&lt;br /&gt;
答案&lt;br /&gt;
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。&lt;br /&gt;
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。&lt;br /&gt;
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。&lt;br /&gt;
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。&lt;br /&gt;
&lt;br /&gt;
参考文献&lt;br /&gt;
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.&lt;br /&gt;
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.&lt;br /&gt;
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.&lt;br /&gt;
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.&lt;br /&gt;
&lt;br /&gt;
AI使用说明：&lt;br /&gt;
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=Chinese_Language_and_Culture_-_2025&amp;diff=170597</id>
		<title>Chinese Language and Culture - 2025</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=Chinese_Language_and_Culture_-_2025&amp;diff=170597"/>
		<updated>2025-12-11T09:39:59Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Welcome to our course website [[Chinese Language and Culture - 2025]]! The AI website for our course is: https://dcg.de/ai/uni/chinese_language_culture.php&lt;br /&gt;
&lt;br /&gt;
=Overview about this semester's student presentations=&lt;br /&gt;
&lt;br /&gt;
== 📅 Presentation Schedule ==&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-16 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Luó Yǔyān || 罗语嫣 || 202570081748 || 275. Zhuazhou  [[Media:Zhuazhou_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Qū Yuèníng || 曲悦宁 || 202570081750 || 267. Mazu culture&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Lǐ Zhuóshàn || 李卓善 || 202570081692 || 282. Black Myth: Wukong  [[Media:Black Myth: Wukong_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Zhāng Mǐnjié || 张敏杰 || 202570081730 || 153. Traditional Cuisine: Eight Major Cuisines of China [[Media:Eight Major Cuisines of China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Qín Míngwén || 秦铭雯 || 202570081704 || 19. Twelve Animals of the Chinese Zodiac [[Media:Twelve Animals of the Chinese Zodiac_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zēng Lín || 曾琳 || 202570081670 || 27. Chinese Writing: Calligraphy [[Media: calligraphy 2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Dèng Xuě || 邓雪 || 202570081742 || Panda&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Guō Xiǎopèi || 郭晓佩 || 202570081678 || 25. Body movements performance: traditional Chinese dance[[Media:Body movements performance: traditional Chinese dance]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Zhāng Xiāorán || 张潇然 || 202570081759 || Chinese Ancient Weapons&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-23 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Zēng Língkǎi || 曾凌楷 || 202570081774 || 213. Chinese Dreamcore (中式梦核)&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Kěxīn || 陈可心 || 202570081671 || The Five Famous Mountains [[Media:The_Five_Famous_Mountains_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Liú Jiāqí || 刘嘉琪 || 202570081696 || Chinese liquor culture&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Wáng Guóshū || 王国姝 || 202570081753 || Red envelope and lucky money&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Chén Qiānyùn || 陈仟运 || 202570081673 || 203. Chinese horror movies 中式恐怖片 [[Media:Chinese_horror_movies_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Hé Yí || 何怡 || 202570081743 || 262. The four pillars of destiny [[Media:The four pillars of destiny.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhāng Méiróng || 张梅容 || 202570081729 || 227. Chinese Bossy Fictions &amp;amp; Micro-drama (中国式霸总小说&amp;amp;短剧)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Lǐ Wénqīng || 李文清 || 202570081690 || 132. Porcelain [[Media:Chinese Porcelain.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Zǐlíng || 刘紫玲 || 202570081699 || 185. Opera: Huangmei opera 黄梅戏&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-24 (周五) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Wēng Lánlín || 翁岚淋 || 202570081712 || 217. Cha Bai Xi / Tea Latte Art (茶百戏) [[Media:Cha_Bai_Xi_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Huáng Yàngyàng || 黄样样 || 202570081682 || 234. Dragon Lantern Dance [[Media:Dragondance.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Lǐ Yòu || 李又 || 202570081691 || Kite-flying (放风筝)&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Mǎ Yījiāo || 马一礁 || 202570081700 || 242. Hunan Rice Noodles (湖南米粉)[[Media:Hu Nan Rice Noodles.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Zhū Zhū || 朱珠 || 202570081738 || 37. Confucianism: Classical Philosophy-Reading the Analects&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Wáng Rǎnrǎn || 王冉冉 || 202570081709 || Shandong cuisine 鲁菜&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Yáng Shūwén || 杨淑雯 || 202570081722 || Traditional Cuisine: Breakfast Culture of Wuhan [[Media: Breakfast_Culture_of_Wuhan_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Méi Xīléi || 梅希雷 || 202570081701 || 69. Language: Chinese Dialects[[Media:Language: Chinese Dialects.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Huì || 刘慧 || 202570081695 || 204. Stand-up Comedy [[Media:Stand-up Comedy.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-30 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Cáo Wén || 曹文 || 202570081669 || 171. Science and Technology: Taobao（淘宝）&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Míngbō || 陈明菠 || 202570081672 || Education: training Schools&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Dèng Xīnyǔ || 邓欣雨 || 202570081674 || 253. Yuelu mountain 岳麓山[[Media:Yuelu Mountain（岳麓山）.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Dèng Xīn || 邓鑫 || 202570081675 || 196. Science and Technology: The culture of Chinese Electric Vehicles [[Media: Chinese Electric Vehicles.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Fāng Xiān || 方鲜 || 202570081676 || 100. Money Culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty) [[Media: Money Culture Currency, Jiaozi (A Paper Currency in Northern Song Dynasty).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Fú Róng || 符蓉 || 202570081677 || 225. &amp;quot;Cun Chao&amp;quot;: China's village football league（&amp;quot;村超&amp;quot;：中国乡村足球联赛）&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Guō Yùróng || 郭玉熔 || 202570081679 || 14. Architecture: Fengshui in Chinese architecture [[Media:Fengshui_in_Architecture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Hè Jìngtóng || 贺婧童 || 202570081680 || 13. Three Great Towers in China&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Hú Lěi || 胡磊 || 202570081681 || 193. Science and Technology: Buy together (PDD)[[Media:Science and Technology(PDD).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Huáng Yáo || 黄瑶 || 202570081683 || Cheongsam&lt;br /&gt;
|-&lt;br /&gt;
| 11 || Martin Woesler || 吴漠汀 || xxx || Teacher presentation [[Media:02.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-06 (周四) - 共 9 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
周四换成：6	Wáng Zǐxīn	王紫新	202570081710	138.Round Table Culture；&lt;br /&gt;
&lt;br /&gt;
周五换成：7	Líng Xīaoyáo	凌逍遥	202570081693	43.Chinese Folk Argot &lt;br /&gt;
&lt;br /&gt;
Teacher presentation [[Media:02a.pptx]] &lt;br /&gt;
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{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Huáng Yīlín || 黄伊琳 || 202570081684 || Chinese incense culture&lt;br /&gt;
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| 2 || Jiǎng Kèyǔ || 蒋克雨 || 202570081686 || 221. Zhongyuan festival [[Media:Zhongyuan_Festival_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Kǒng Xiángyǎ || 孔祥雅 || 202570081687 || 266. Hui culture [[Media:Hui_culture_2025.pptx]]&lt;br /&gt;
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| 4 || Lǐ Mèngxiá || 李孟霞 || 202570081688 || 243. Chinese names&lt;br /&gt;
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| 5 || Lǐ Pàn || 李盼 || 202570081689 || 175. The Photo Retouching Culture in China [[Media:The_Photo_Retouching_Culture_in_China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Wáng Zǐxīn || 王紫新 || 202570081710 || 138.Round Table Culture [[Media:Round_Table_Culture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Liú Dān || 刘丹 || 202570081694 || 232. Sun Wukong (孙悟空) [[Media:Sun_Wukong_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Liú Xīn || 刘欣 || 202570081697 || 170. Paper cutting&lt;br /&gt;
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| 9 || Liú Yuán || 刘缘 || 202570081698 || Language: Hakka Dialect 1845&lt;br /&gt;
|}&lt;br /&gt;
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=== 2025-11-07 (周五) - 共 10 个演讲 ===&lt;br /&gt;
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Forum Discussion: Concept of Tianxia https://dcg.de/ai/uni/chinese_language_culture.php#tianxia&lt;br /&gt;
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{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Pān Liànyàn || 潘恋艳 || 202570081702 || 283. Guangdong Morning Tea Culture [[Media:Guangdong morning tea.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Péng Xiāngrú || 彭湘茹 || 202570081703 || 5. Aesthetic ideals and social customs: Crying Marriage of Tujia [[Media:Crying Marriage of Tujia.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Qū Yìyǐng || 曲奕颖 || 202570081705 || 216. The Story of Ming Lan 知否知否应是绿肥红瘦&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Rèn Yàrú || 任亚茹 || 202570081706 || 63. Mogao Grottoes&lt;br /&gt;
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| 5 || Rèn Yíngyíng || 任盈盈 || 202570081707 || 263. Shaolin Temple&lt;br /&gt;
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| 6 || Shū Yǔlù || 舒雨璐 || 202570081708 || 133. Silk and porcelain: Celadon and Celadon Song《青花瓷》&lt;br /&gt;
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| 7 || Líng Xiāoyáo || 凌逍遥 || 202570081693 || 70. Chinese folk argot&lt;br /&gt;
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| 8 || Wèi Fāngxīn || 魏方鑫 || 202570081711 || 152. Traditional Cuisine: Chopsticks [[Media:Chopsticks_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Wú Hóngpíng || 吴洪萍 || 202570081713 || 31. Chinese clothing [[Media:Chinese Clothing_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Xiàng Xīnlěi || 向馨磊 || 202570081714 || 179. Traditional and Modern Views on Marriage and Love&lt;br /&gt;
|}&lt;br /&gt;
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=== 2025-11-13 (周四) - 共 10 个演讲 ===&lt;br /&gt;
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{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Xiàng Xuěbīng || 向雪冰 || 202570081715 || TBD - Xiàng Xuěbīng&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Xiào Sūqín || 肖苏秦 || 202570081716 || 197. Chinese tradition culture: The culture of Ronghua-Velvet Flowers 绒花&lt;br /&gt;
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| 3 || Xióng Ruòyáo || 熊若瑶 || 202570081717 || 169. Cuisine: Luosifen&lt;br /&gt;
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| 4 || Yán Zhéwén || 严哲文 || 202570081718 || 9. Architecture: The Forbidden City [[Media: Architecture The Forbidden City.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Yáng Hàodān || 杨皓丹 || 202570081719 || 209. Tofu meatball with pig blood(猪血丸子）&lt;br /&gt;
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| 6 || Yáng Jīnyǔ || 杨金雨 || 202570081720 || 96. Medicine: TCM - The Development of Chinese Medicine&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Yáng Jìngwèi || 杨婧蔚 || 202570081721 || 45. Facial Make-up: Face Changing in Sichuan Opera [[Media:Facial Make-up Face Changing in Sichuan Opera.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Yáng Xīrán || 杨晰然 || 202570081723 || 191. Aesthetic ideals and social customs: The Culture of Flowers  [[Media: 191. The Culture of Flowers.pptx]]&lt;br /&gt;
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| 9 || Yáng Yǔxuān || 杨宇轩 || 202570081724 || 20. Milk tea 奶茶[[Media:Milk Tea-.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Yì Yǎlán || 易雅兰 || 202570081725 || 235.Bamboo Weaving 竹编 [[Media:Bamboo_Weaving_2025.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
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=== 2025-11-20 (周四) - 共 10 个演讲 ===&lt;br /&gt;
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{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Yú Chēn || 余琛 || 202570081726 || 174. Traditional Cuisine: Jiaozi 饺子 [[Media: Jiaozi.pptx]]&lt;br /&gt;
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| 2 || Yuè Ziháo || 岳子豪 || 202570081727 || 108. Opera: Peking Opera (京剧)&lt;br /&gt;
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| 3 || Zhāng Lì || 张丽 || 202570081728 || 180. Tangyuan (汤圆)[[Media:Tangyuan_2025.pptx]]&lt;br /&gt;
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| 4 || Zhāng Shuàichāo || 张帅超 || 202570081731 || Ancient Chinese education&lt;br /&gt;
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| 5 || Zhāng Yǔméng || 张雨蒙 || 202570081732 || 208. Chinese traditional ornament: Buyao (步摇)&lt;br /&gt;
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| 6 || Zhào Jǐntāo || 赵锦涛 || 202570081733 || Culture of Chinese Electric Car&lt;br /&gt;
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| 7 || Zhào Mǐn || 赵敏 || 202570081734 || Gender: Wu Zetian: The Only Female Emperor of Imperial China&lt;br /&gt;
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| 8 || Zhào Yíxiāo || 赵怡潇 || 202570081735 || 205. Bride-price&lt;br /&gt;
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| 9 || Zhèng Shān || 郑珊 || 202570081736 || 278. The Beef Board Noodle&lt;br /&gt;
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| 10 || Zhōu Wénxuān || 周文萱 || 202570081737 || 23. Body movement performance: Chinese Lion Dancing [[Media: Chinese Lion Dance.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
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=== 2025-11-27 (周四) - 共 9 个演讲 ===&lt;br /&gt;
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{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Zhù Yèhuī || 祝烨晖 || 202570081739 || 251. Rice Noodle Roll 肠粉 [[Media: Rice Noodle Roll. pptx]]&lt;br /&gt;
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| 2 || Chén Yǎqí || 陈雅琪 || 202570081740 || 157. Traditional Cuisine—hotpot&lt;br /&gt;
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| 3 || Chén Yǔfēi || 陈宇飞 || 202570081741 || 91. Martial Arts: Wushu&lt;br /&gt;
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| 4 || Huáng Yǎqiàn || 黄雅倩 || 202570081745 || 93. Medicine: Traditional Chinese Medicine (TCM) [[Media:Medicine: Traditional Chinese Medicine (TCM). pptx]]&lt;br /&gt;
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| 5 || Lín Zhǐyí || 林芷怡 || 202570081746 || 92. Frolics of the Five Animals (wuqinxi)&lt;br /&gt;
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| 6 || Liú Kāngyí || 刘康怡 || 202570081747 || 112. Huagu Opera (花鼓戏)&lt;br /&gt;
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| 7 || Lǚ Píng || 吕萍 || 202570081749 || 102. Music and instruments: guzheng&lt;br /&gt;
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| 8 || Shěn Yàn || 沈燕 || 202570081751 || 241. Abacus (珠算)&lt;br /&gt;
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| 9 || Tán Tíngtíng || 谭婷婷 || 202570081752 || 202. The Legend of Zhen Huan《甄嬛传》[[Media:The Legend of Zhen Huan.pptx]]&lt;br /&gt;
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=== 2025-12-04 (周四) - 共 10 个演讲 ===&lt;br /&gt;
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{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
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! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
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| 1 || Wèi Méng || 魏萌 || 202570081754 || Zhang Zhongjing&lt;br /&gt;
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| 2 || Xiè Xuán || 谢璇 || 202570081755 || 02. Aesthetic ideals and social customs: Chinese marriage customs (中式婚礼)&lt;br /&gt;
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| 3 || Yáng Tíng || 杨婷 || 202570081756 || 254. Traditional Crafts: Tie-Dye&lt;br /&gt;
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| 4 || Yáng Yǔqíng || 杨雨晴 || 202570081757 || 259. Female writers&lt;br /&gt;
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| 5 || Yáng Yuàn || 杨媛 || 202570081758 || 188. Science and Technology: Mobile Games (手游)&lt;br /&gt;
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| 6 || Zhāng Yuè || 张悦 || 202570081760 || 265. Cuisine: changed spicy salted duck&lt;br /&gt;
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| 7 || Zhōu Xuán || 周璇 || 202570081761 || 186. The &amp;quot;reference&amp;quot; of Chinese Music (中国音乐的&amp;quot;借鉴&amp;quot;)&lt;br /&gt;
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| 8 || Zhōu Yáng || 周洋 || 202570081762 || 148. Handcraft—Chinese knots&lt;br /&gt;
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| 9 || Guō Yǔtíng || 郭雨婷 || 202570081763 || 238. Three famous chinese mountains 中国三山&lt;br /&gt;
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| 10 || Jiāng Wǎnlíng || 姜宛灵 || 202570081685 || 1.Geographic Nature as a Basis for Cultural Development&lt;br /&gt;
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=== 2025-12-11 (周四) - 共 10 个演讲 ===&lt;br /&gt;
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{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
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! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
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| 1 || Lǐ Fán || 李凡 || 202570081764 || TBD - Lǐ Fán&lt;br /&gt;
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| 2 || Péng Lùxī || 彭露曦 || 202570081765 || 250. Language: Hakka Dialect (客家话)&lt;br /&gt;
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| 3 || Hú Mínghào || 胡明浩 || 202570081766 || 270. The Yingge Dance (英歌舞)&lt;br /&gt;
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| 4 || Huáng Lèlè || 黄乐乐 || 202570081767 || 6.The Four Most Handsome Men in Ancient China &lt;br /&gt;
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| 5 || Jiāng Jiāyǔ || 姜佳宇 || 202570081768 || 224. Jiangxi Cuisine (赣菜)&lt;br /&gt;
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| 6 || Liáng Yǔtóng || 梁羽彤 || 202570081769 || 256. Danmu (弹幕)&lt;br /&gt;
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| 7 || Péng Ruǐmiáo || 彭蕊苗 || 202570081770 || 213. Chinese Dreamcore (中式梦核)&lt;br /&gt;
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| 8 || Qín Níng || 秦宁 || 202570081771 || 212. Education: training Schools (教育：补习班)&lt;br /&gt;
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| 9 || Wú Jǐnxuán || 吴瑾璇 || 202570081772 || 274. God of Wealth (财神)&lt;br /&gt;
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| 10 || Hé Yǐng || 何颖 || 202570081744 || 276. Nail art (美甲)&lt;br /&gt;
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=== 2025-12-18 (周四) - 共 8 个演讲 ===&lt;br /&gt;
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{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
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! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
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| 1 || Yǐn Ziháo || 尹子豪 || 202570081773 || TBD - Yǐn Ziháo&lt;br /&gt;
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| 2 || Chén Yǔjiā || 陈雨佳 || 202570081775 || 203. Beverages: Tea&lt;br /&gt;
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| 3 || Wāng Jīnyán || 汪金妍 || 202570081776 || 158. Traditional Cuisine: The Art of Chinese Cooking&lt;br /&gt;
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| 4 || Yì Yǔtíng || 易雨婷 || 202570081777 || 268. Table manners&lt;br /&gt;
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| 5 || Hán Jiāyàn || 韩佳燕 || 202570081778 || 236. Landscapes and Tourism: Harbin Ice and Snow World&lt;br /&gt;
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| 6 || Liào Rútíng || 廖如婷 || 202570081779 || 169. Cuisine: Luosifen&lt;br /&gt;
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| 7 || Wáng Huìān || 王慧安 || 202570081780 || 128. TikTok (Douyin)&lt;br /&gt;
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| 8 || Wú Héng || 吴姮 || 202570081781 || 215. Live Streaming E-commerce (直播电商)&lt;br /&gt;
|}&lt;br /&gt;
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=Session 1 Thu Sep 25 19:00-21:35 room 613 - Organizational issues=&lt;br /&gt;
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==What we learn in this class==&lt;br /&gt;
*We learn about Chinese culture from international, especially Western perspective. &lt;br /&gt;
*We learn about cultural phenomena, traditional Chinese culture.&lt;br /&gt;
*We learn English and Chinese terminology in the area of Chinese culture.&lt;br /&gt;
*We learn to think critically about cultural traditions and to appreciate the benefits from cultural traditions.&lt;br /&gt;
*We learn how to determine the location and role of Chinese culture within global culture.&lt;br /&gt;
*We learn basics of theories and models of intercultural communication and comparison.&lt;br /&gt;
*We learn the appreciate and respect the diversity of multipolar cultures and of integration.&lt;br /&gt;
*We become aware of the dangers of cultural discrimination (colonialism, religious missions, imperialism etc.).&lt;br /&gt;
&lt;br /&gt;
==Students' contribution==&lt;br /&gt;
*Every student needs to prepare the textbook texts of the respective chapters in the textbook ahead each week of class. &lt;br /&gt;
*Every student selects a topic, prepares 1 pptx presentations of 5 min. (without AI, and please indicate references and an AI statement at the end of the presentation) and a interactive quiz for everybody to take live in class with results shown after all will have answered. The topics and contents of the sessions are determined by the selection of the students.&lt;br /&gt;
*For the final exam, you write another chapter of the textbook in both Chinese and English, with &amp;quot;Terms and Expressions&amp;quot;, References, Questions and Answers, Statement regarding AI&lt;br /&gt;
&lt;br /&gt;
==Textbook==&lt;br /&gt;
You will receive the textbook for our class. We need a volunteer who integrates the last 92 new chapters into the word file. After tha, you will receive an updated version of the textbook. There are 283 topics of our textbook. Here you find all topics in the order of the book and with the names of the students who will translate the chapters into Chinese. Please select two topics by writing your name behind it and by setting it in '''bold'''. These topics will be presented in the form of a powerpoint presentation.&lt;br /&gt;
&lt;br /&gt;
==Agreement on use of classroom time==&lt;br /&gt;
Should we read the texts in class or should the students read the text ahead of class (especially learning the terms and expressions) and come to class prepared? How should we use our classroom time? (presentations, quizzes, discussions, exercise to translate adhoc an unknown text from the same area)&lt;br /&gt;
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==Homework for every session==&lt;br /&gt;
Please prepare the topics of the following session by reading the respective texts in the textbook (if you have not much time, you can read it in Chinese), learn the vocabulary and make yourself familiar with the questions asked under the text.&lt;br /&gt;
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==Teacher presentation: Introduction to Culture==&lt;br /&gt;
[[Media:01_Chin_Lang_Cult_2025.pptx]]&lt;br /&gt;
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[[Media:02_Chin_Lang_Cult_2025.pptx]]&lt;br /&gt;
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==Homework for Session 2==&lt;br /&gt;
Please register on the Wiki and wait for the teacher to approve. You can click on https://bou.de/u and then &amp;quot;Register&amp;quot; in the top right corner, then input two times your pinyin name for username and real name in the way &amp;quot;Wang Jianguo&amp;quot;, type in some info about yourself and submit the form with accepting the terms and conditions. More detailed instructions for registration you find in the powerpoint presentation which you can download from here (&amp;quot;Teacher presentation&amp;quot;). &lt;br /&gt;
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==Prepare ppt (10 students)==&lt;br /&gt;
Grading Criteria for Powerpoint Presentations&lt;br /&gt;
&lt;br /&gt;
Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like &amp;quot;good&amp;quot; or &amp;quot;best&amp;quot;, but did it instead use vocabulary like &amp;quot;fascinating&amp;quot;, &amp;quot;surprising&amp;quot; etc. and also indicated to whom it is fascinating/surprising etc. and why?&lt;br /&gt;
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Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)&lt;br /&gt;
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Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?&lt;br /&gt;
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Was the presentation appropriate to the topic?&lt;br /&gt;
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Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?&lt;br /&gt;
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Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?&lt;br /&gt;
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Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?&lt;br /&gt;
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Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?&lt;br /&gt;
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Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?&lt;br /&gt;
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Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?&lt;br /&gt;
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Did you present your ppt file in the full screen mode?&lt;br /&gt;
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Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?&lt;br /&gt;
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Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?&lt;br /&gt;
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&lt;br /&gt;
Please select one of the following chapters of our textbook by writing your name behind the topic to give a 20 minute presentation on, plus an interactive quiz: The first ten presenters will have to present in two weeks!&lt;br /&gt;
&lt;br /&gt;
1.	Geographic Nature as a Basis for Cultural Development	17&lt;br /&gt;
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2.	Aesthetic ideals and social customs: Chinese Marriage Customs	22&lt;br /&gt;
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3.	Aesthetic ideals and social customs: Habits, Ways of Contacting	31&lt;br /&gt;
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4.	Aesthetic ideals and social customs: Marriage-Accompanying Songs in Hunan	40&lt;br /&gt;
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5.	Aesthetic ideals and social customs: Crying Marriage of Tujia	49&lt;br /&gt;
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6.	Aesthetic ideals and social customs: The Four Most Handsome Men in Ancient China	63&lt;br /&gt;
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7.	Animals: Panda	71 &lt;br /&gt;
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8.	Architecture	78&lt;br /&gt;
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9.	Architecture: The Forbidden City 	89&lt;br /&gt;
&lt;br /&gt;
10.	Architecture: Four Famous Bridges	102&lt;br /&gt;
&lt;br /&gt;
11.	Architecture: Four Great Pavilions	113&lt;br /&gt;
&lt;br /&gt;
12.	Architecture: Shengjing Imperial Palace	124&lt;br /&gt;
&lt;br /&gt;
13.	Architecture: Three Great Towers in China	131&lt;br /&gt;
&lt;br /&gt;
14.	Architecture: Fengshui in Chinese Architecture	145 &lt;br /&gt;
&lt;br /&gt;
15.	Army and weapons: Chinese Ancient Weapons	154&lt;br /&gt;
&lt;br /&gt;
16.	Army and weapons: Terracotta Army	163&lt;br /&gt;
&lt;br /&gt;
17.	Astrology: Chinese Astrology	170&lt;br /&gt;
&lt;br /&gt;
18.	Astrology: Calendar, The 24 Solar Terms	178&lt;br /&gt;
&lt;br /&gt;
19.	Astrology: Twelve Animals of the Chinese Zodiac	188&lt;br /&gt;
&lt;br /&gt;
20.	Beverages: Milk Tea	197&lt;br /&gt;
&lt;br /&gt;
21.	Beverages: Tea	203 (Zhang Mai)&lt;br /&gt;
&lt;br /&gt;
22.	Beverages: The Liquor Culture of Ancient China	209&lt;br /&gt;
&lt;br /&gt;
23.	Body movement performance: Chinese Lion Dancing 	218&lt;br /&gt;
&lt;br /&gt;
24.	Body movement performance: Stilts	223&lt;br /&gt;
&lt;br /&gt;
25.	Body movement performance: Traditional Chinese Dance	230&lt;br /&gt;
&lt;br /&gt;
26.	Chinese Writing: Ancient Writing and Painting Tool, Writing Brush	236&lt;br /&gt;
&lt;br /&gt;
27.	Chinese Writing: Calligraphy	246 (Tang Yan)&lt;br /&gt;
&lt;br /&gt;
28.	Chinese Writing: The Evolution of Calligraphy	252&lt;br /&gt;
&lt;br /&gt;
29.	Chinese Writing: Chinese Characters	262&lt;br /&gt;
&lt;br /&gt;
30.	Chinese Writing: Chinese Characters and Scripts	276&lt;br /&gt;
&lt;br /&gt;
31.	Clothing: Chinese Clothing	283&lt;br /&gt;
&lt;br /&gt;
32.	Clothing: Batik (Lanran)	291&lt;br /&gt;
&lt;br /&gt;
33.	Clothing: Cheongsam	301 &lt;br /&gt;
&lt;br /&gt;
34.	Confucianism: Confucian Culture	309  &lt;br /&gt;
&lt;br /&gt;
35.	Confucianism: Chinese Traditional Culture-Five Constant Virtues	324&lt;br /&gt;
&lt;br /&gt;
36.	Confucianism: Classical Philosophy - Confucius and Confucianism	332&lt;br /&gt;
&lt;br /&gt;
37.	Confucianism: Classical Philosophy - Reading The Analects	339 &lt;br /&gt;
&lt;br /&gt;
38.	Education: Ancient Chinese Education	350&lt;br /&gt;
&lt;br /&gt;
39.	Education: Historical Figures, The Four Talented Women of Ancient China	361&lt;br /&gt;
&lt;br /&gt;
40.	Education: Modern Chinese Education System	371&lt;br /&gt;
&lt;br /&gt;
41.	Education: The Nine-Grade Official Selection System in Wei, Jin, Southern and Northern Dynasties	386&lt;br /&gt;
&lt;br /&gt;
42.	Education: Yuelu Academy (One of the Four Most Prestigious Academies)	395&lt;br /&gt;
&lt;br /&gt;
43.	Facial Make-up	406&lt;br /&gt;
&lt;br /&gt;
44.	Facial Make-up: Cosmetics, Traditional Chinese Make-Up	413&lt;br /&gt;
&lt;br /&gt;
45.	Facial Make-up: Face Changing in Sichuan Opera	431&lt;br /&gt;
&lt;br /&gt;
46.	Fine Arts: Painting	440&lt;br /&gt;
&lt;br /&gt;
47.	Fine Arts: Bada Shanren and Qi Baishi	445&lt;br /&gt;
&lt;br /&gt;
48.	Fine Arts: Painting Riverside Scene at Tomb Sweeping Day	452&lt;br /&gt;
&lt;br /&gt;
49.	Fine Arts: Seal-cutting	459&lt;br /&gt;
&lt;br /&gt;
50.	Games: Go 围棋 	462（Zhao Qi）&lt;br /&gt;
&lt;br /&gt;
51.	Games: Kite Flying	468&lt;br /&gt;
&lt;br /&gt;
52.	Games: Mahjong: An Ancient Chinese card play	476（Jiang Ziqiang）&lt;br /&gt;
&lt;br /&gt;
53.	Garden Culture: Gardens	505&lt;br /&gt;
&lt;br /&gt;
54.	Garden Culture: Bonsai (Penjing) 	511&lt;br /&gt;
&lt;br /&gt;
55.	Garden Culture: The Summer Palace	519（Li Mei）&lt;br /&gt;
&lt;br /&gt;
56.	Garden Culture: Qingming Riverside Landscspe Garden	526&lt;br /&gt;
&lt;br /&gt;
57.	Gender: Wu Zetian: The Only Female Emperor of Imperial China	535&lt;br /&gt;
&lt;br /&gt;
58.	History: Carl and Cixi	548&lt;br /&gt;
&lt;br /&gt;
59.	Interieur: The Folding Screen	552&lt;br /&gt;
&lt;br /&gt;
60.	Landscapes and Tourism: Four Buddhist Shrines	561&lt;br /&gt;
&lt;br /&gt;
61.	Landscapes and Tourism: Four State-Level Cultural Relics	573&lt;br /&gt;
&lt;br /&gt;
62.	Landscapes and Tourism: Landscape, Five Famous Mountains	585&lt;br /&gt;
&lt;br /&gt;
63.	Landscapes and Tourism: Mogao Grottoes	593&lt;br /&gt;
&lt;br /&gt;
64.	Landscapes and Tourism: The Culture of Mount Tai 606（Qin Yi)&lt;br /&gt;
&lt;br /&gt;
65.	Landscapes and Tourism: Canal Culture：The Grand Canal（The Peking-Hangzhou Grand Canal）	621&lt;br /&gt;
&lt;br /&gt;
66.	Landscapes and Tourism: The Ancient Tea Horse Road	635&lt;br /&gt;
&lt;br /&gt;
67.	Landscapes and Tourism: Tourism, Nanking-An Ancient Capital of Six Dynasties	642&lt;br /&gt;
&lt;br /&gt;
68.	Language: Chinese Language	649&lt;br /&gt;
&lt;br /&gt;
69.	Language: Chinese Dialects	660&lt;br /&gt;
&lt;br /&gt;
70.	Language: Chinese Folk Argot	669&lt;br /&gt;
&lt;br /&gt;
71.	Literature: Ancient literature - Chinese Classical Fairy Tales	681&lt;br /&gt;
&lt;br /&gt;
72.	Literature: Ancient literature - Chinese Mythology	688&lt;br /&gt;
&lt;br /&gt;
73.	Literature: Ancient literature - Classical Literature	699&lt;br /&gt;
&lt;br /&gt;
74.	Literature: Ancient Literature - Four satirical novels in ancient China	706&lt;br /&gt;
&lt;br /&gt;
75.	Literature: Ancient literature: Four Folk Stories of Ancient China	715&lt;br /&gt;
&lt;br /&gt;
76.	Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China	725  (Duan Binyao)&lt;br /&gt;
&lt;br /&gt;
77.	Literature: Ancient Literature: The Classic of Mountains and Seas	748&lt;br /&gt;
&lt;br /&gt;
78.	Literature: Ancient literature: Yuefu	765&lt;br /&gt;
&lt;br /&gt;
79.	Literature: Premodern literature - China's Four Great Classical Novels	773 &lt;br /&gt;
&lt;br /&gt;
80.	Literature: Premodern literature - Li Bai's “The River-Merchant's Wife: A Letter” and its translations	780&lt;br /&gt;
&lt;br /&gt;
81.	Literature: Premodern literature: Strange Stories from a Chinese Studio	786&lt;br /&gt;
&lt;br /&gt;
82.	Literature: Premodern literature: Tang-Song	794&lt;br /&gt;
&lt;br /&gt;
83.	Literature: Tang and Song - Classical Prose Movement of late Tang Dynasty and Song Dynasty	823&lt;br /&gt;
&lt;br /&gt;
84.	Literature: Modern Literature	832&lt;br /&gt;
&lt;br /&gt;
85.	Literature: Modern Literature: Qian Zhongshu (Ch'ien Chung-shu)	841（Miao Yunlong）&lt;br /&gt;
&lt;br /&gt;
86.	Literature: Modern and Contemporary Literature: Literature, Science Fiction, and Fantasy	848&lt;br /&gt;
&lt;br /&gt;
87.	Literature: Contemporary Literature	859&lt;br /&gt;
&lt;br /&gt;
88.	Martial Arts: Huo Yuanjia	865&lt;br /&gt;
&lt;br /&gt;
89.	Martial Arts: Qigong	868&lt;br /&gt;
&lt;br /&gt;
90.	Martial Arts: Taiji (Tai Chi) Shadow Boxing	873&lt;br /&gt;
&lt;br /&gt;
91.	Martial Arts: Wushu	885&lt;br /&gt;
&lt;br /&gt;
92.	Martial Arts: Frolics of the Five Animals (Wuqinxi)	890&lt;br /&gt;
&lt;br /&gt;
93.	Medicine: Traditional Chinese Medicine (TCM)	900 &lt;br /&gt;
&lt;br /&gt;
94.	Medicine: TCM - Acupuncture and Moxibustion	907&lt;br /&gt;
&lt;br /&gt;
95.	Medicine: TCM - Diagnosis and Pharmacology	912&lt;br /&gt;
&lt;br /&gt;
96.	Medicine: TCM - The Development of Chinese Medicine	917&lt;br /&gt;
&lt;br /&gt;
97.	Medicine: TCM – The Chinese Medical Sage Zhang Zhongjing	924&lt;br /&gt;
&lt;br /&gt;
98.	Minority cultures: Lisu People and Daogan Festival of Lisu Ethnic Minority	934&lt;br /&gt;
&lt;br /&gt;
99.	Minority cultures: The Ethnic Minorities’ Costumes	941&lt;br /&gt;
&lt;br /&gt;
100.	Money culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty)	952&lt;br /&gt;
&lt;br /&gt;
101.	Money culture: The tradition of Red Envelope and Lucky Money 	962  (Xu Yangyang)&lt;br /&gt;
&lt;br /&gt;
102.	Music and instruments: Guzheng	975&lt;br /&gt;
&lt;br /&gt;
103.	Music and instruments: Pipa	986&lt;br /&gt;
&lt;br /&gt;
104.	Mythology: Gods and Immortals	996&lt;br /&gt;
&lt;br /&gt;
105.	Mythology: Huli-jing	1005&lt;br /&gt;
&lt;br /&gt;
106.	National Symbols: National Anthem	1018&lt;br /&gt;
&lt;br /&gt;
107.	National Symbols: National Flag	1026 （Liao Zuoyun）&lt;br /&gt;
&lt;br /&gt;
108.	Opera: Peking Opera	1035&lt;br /&gt;
&lt;br /&gt;
109.	Opera: Peking Opera Acrobatics	1043&lt;br /&gt;
&lt;br /&gt;
110.	Opera: Peking Opera Actor Mei Lanfang	1050 (Dai shiru)&lt;br /&gt;
&lt;br /&gt;
111.	Opera: Tea-picking Opera	1055&lt;br /&gt;
&lt;br /&gt;
112.	Opera: Hunan Flower-drum Opera (Huagu Opera)	1064&lt;br /&gt;
&lt;br /&gt;
113.	Philosophical Schools: Four Main Philosophical Schools	1076&lt;br /&gt;
&lt;br /&gt;
114.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy – Daoism	1087&lt;br /&gt;
&lt;br /&gt;
115.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading Tao Te Ching	1093&lt;br /&gt;
&lt;br /&gt;
116.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Sutra of Hui-neng	1099&lt;br /&gt;
&lt;br /&gt;
117.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Importance of Living	1106&lt;br /&gt;
&lt;br /&gt;
118.	Philosophical Schools (Daoism, Buddhism, Legalism): Legalism 	1119&lt;br /&gt;
&lt;br /&gt;
119.	Philosophy: Chinese Traditional Cultivation Culture	1129&lt;br /&gt;
&lt;br /&gt;
120.	Religion: Traditional Chinese Funeral Culture	1141&lt;br /&gt;
&lt;br /&gt;
121.	Religion: Buddhism	1155&lt;br /&gt;
&lt;br /&gt;
122.	Religion: Daoism	1170&lt;br /&gt;
&lt;br /&gt;
123.	Religion: Christianity	1175&lt;br /&gt;
&lt;br /&gt;
124.	Religion: Islam	1181&lt;br /&gt;
&lt;br /&gt;
125.	Science and Technology: Ancient Science and Technology	1185&lt;br /&gt;
&lt;br /&gt;
126.	Science and Technology: China's Four New Inventions	1191 (Yang Yue2)&lt;br /&gt;
&lt;br /&gt;
127.	Science and Technology: Compass	1217&lt;br /&gt;
&lt;br /&gt;
128.	Science and Technology: TikTok (Douyin)	1226&lt;br /&gt;
&lt;br /&gt;
129.	Science and Technology: Three Giant Home Appliance Enterprises In China 	1235&lt;br /&gt;
&lt;br /&gt;
130.	Science and Technology: Four Domestic Mobile Phone Companies	1257&lt;br /&gt;
&lt;br /&gt;
131.	        Silk and porcelain: Silk	1272  (Fei Xinyu)&lt;br /&gt;
&lt;br /&gt;
132.	Silk and porcelain: Porcelain	1277&lt;br /&gt;
&lt;br /&gt;
133.	Silk and porcelain: Celadon and Celadon Song 《青花瓷》歌词	1283(Wang Huaixing)&lt;br /&gt;
&lt;br /&gt;
134.	Silk Road - by land and by sea: Zhang Qian and the Silk Road	1291&lt;br /&gt;
&lt;br /&gt;
135.	Silk Road - by land and by sea: Zheng He and the Maritime Silk Road	1296&lt;br /&gt;
&lt;br /&gt;
136.	Silk Road - by land and by sea: Zheng He's Voyages	1300&lt;br /&gt;
&lt;br /&gt;
137.	Social: The Long-life Lock	1308&lt;br /&gt;
&lt;br /&gt;
138.	Social: Round Table Culture	1317 (Wu Jiating)&lt;br /&gt;
&lt;br /&gt;
139.	Stage entertainment: Crosstalk 相声	1325&lt;br /&gt;
&lt;br /&gt;
140.	Stage entertainment: Shadow Play	1332&lt;br /&gt;
&lt;br /&gt;
141.	Traditional Crafts: Carving	1340&lt;br /&gt;
&lt;br /&gt;
142.	Traditional Crafts: Chinese Jade Culture	1348&lt;br /&gt;
&lt;br /&gt;
143.	Traditional Crafts: Cloisonne	1363   &lt;br /&gt;
&lt;br /&gt;
144.	Traditional Crafts: Embroidery	1369&lt;br /&gt;
&lt;br /&gt;
145.	Traditional Crafts: Shu Embroidery (Sichuan Embroidery)	1373   &lt;br /&gt;
&lt;br /&gt;
146.	Traditional Crafts: Xiang Embroidery	1386（Zhang Huifang）&lt;br /&gt;
&lt;br /&gt;
147.	Traditional Crafts: Folk Art - Chinese Paper-cutting	1400&lt;br /&gt;
&lt;br /&gt;
148.	Traditional Crafts: Handcraft - Chinese Knots	1409&lt;br /&gt;
&lt;br /&gt;
149.	Traditional Crafts: Lacquerware	1418&lt;br /&gt;
&lt;br /&gt;
150.	Traditional Crafts: The Kingfisher Craft点翠	1423&lt;br /&gt;
&lt;br /&gt;
151.	Traditional Cuisine: Chinese Dining Etiquette	1436&lt;br /&gt;
&lt;br /&gt;
152.	Traditional Cuisine: Chopsticks	1450&lt;br /&gt;
&lt;br /&gt;
153.	Traditional Cuisine: Eight Major Cuisines of China	1456 (Zheng Kaiwu)&lt;br /&gt;
&lt;br /&gt;
154.	Traditional Cuisine: Four Distinct Regional Cuisines	1473&lt;br /&gt;
&lt;br /&gt;
155.	Traditional Cuisine: Breakfast Culture of Wuhan	1480(Liu Peini)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
156.	Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick	1491(Xiao Zixin)&lt;br /&gt;
&lt;br /&gt;
157.	Traditional Cuisine: Hotpot	1501 (Cao Chunyang)&lt;br /&gt;
&lt;br /&gt;
158.	Traditional Cuisine: The Art of Chinese Cooking	1508&lt;br /&gt;
&lt;br /&gt;
159.	Traditional Cuisine: Two Famous Dishes	1514&lt;br /&gt;
&lt;br /&gt;
160.	Traditional Festivals	1518……&lt;br /&gt;
&lt;br /&gt;
161.	Traditional Festivals: Lattice on Ancient Chinese Windows	1525&lt;br /&gt;
&lt;br /&gt;
162.	Traditional Festivals: Spring Festival Couplets	1538&lt;br /&gt;
&lt;br /&gt;
163.	Westernization: The Eastward Spread of Western Learning	1544&lt;br /&gt;
&lt;br /&gt;
164.	Westernization: The Westernization Movement	1550&lt;br /&gt;
&lt;br /&gt;
165.	Worship: Chinese Incense Culture	1558 (She Xiao)&lt;br /&gt;
&lt;br /&gt;
166.	Economy: Chinese Currency Changes	1569&lt;br /&gt;
&lt;br /&gt;
167.	History: Wang Shouren	1573 Lv Jiahao&lt;br /&gt;
&lt;br /&gt;
168.	Martial Arts: Chinese Swordsman Spirit	1582&lt;br /&gt;
&lt;br /&gt;
169.	Cuisine: Luosifen	1593 （Chen Sisi)&lt;br /&gt;
&lt;br /&gt;
170.	Fine Arts: Chinese Paper Cutting	1601 &lt;br /&gt;
&lt;br /&gt;
171.	Science and Technology: Taobao(淘宝) 	1611&lt;br /&gt;
&lt;br /&gt;
172.	Traditional Craft: Bronze	1623&lt;br /&gt;
&lt;br /&gt;
173.	Entertainment: Deyunshe 德云社	1631&lt;br /&gt;
&lt;br /&gt;
174.	Traditional Cuisine: Jiaozi	1644 （Liu Pei）&lt;br /&gt;
&lt;br /&gt;
175.	Aesthetic ideals and social customs: the Photo Retouching Culture in China	1655&lt;br /&gt;
&lt;br /&gt;
176.	Traditional Crafts: Handcraft - Oil-paper Umbrella	1664     &lt;br /&gt;
&lt;br /&gt;
177.	stage entertainment:Yuan drama	1676&lt;br /&gt;
&lt;br /&gt;
178.	Music and instruments: Erhu	1685&lt;br /&gt;
&lt;br /&gt;
179.	Traditional and Modern Views on Marriage and Love	1694 (Liu Yunxi)&lt;br /&gt;
&lt;br /&gt;
180.	Traditional Cuisine: Tangyuan	1701&lt;br /&gt;
&lt;br /&gt;
181.	Animals：Golden Monkey	1712（Xiao Yawen）&lt;br /&gt;
&lt;br /&gt;
182.	Chinese Economy: rich businessmen	1719 (Fu Sihui)&lt;br /&gt;
&lt;br /&gt;
183.	Opera: Chinese Local Operas	1727 （Wang Xinyu）&lt;br /&gt;
&lt;br /&gt;
184.	The Chinese tradition of ancestor worship	1740&lt;br /&gt;
&lt;br /&gt;
185.	Opera: Huangmei opera	1752 （Chu Hanqi）&lt;br /&gt;
&lt;br /&gt;
186.	The “reference” of Chinese Music	1759&lt;br /&gt;
&lt;br /&gt;
187.	Chinese Folk Art:Lion Dance	1767&lt;br /&gt;
&lt;br /&gt;
188.	Science and Technology: Mobile Games（手游）	1783(Du JIangping)&lt;br /&gt;
&lt;br /&gt;
189.	Clothing: Vintage Clothing	1790&lt;br /&gt;
&lt;br /&gt;
190.	Fine arts:Kunqu Opera	1798&lt;br /&gt;
&lt;br /&gt;
191.	Aesthetic ideals and social customs: The Culture of Flowers	1807 (Qiu Ping）&lt;br /&gt;
&lt;br /&gt;
192.	National Belief: the Chinese Dream	1818&lt;br /&gt;
&lt;br /&gt;
193.	Science and Technology: Buytogether（PDD) 	1825(Qi Zhiyang)&lt;br /&gt;
&lt;br /&gt;
194.	Aesthetic ideals and social customs：Marriage and Burial Customs of Tujia People	1845&lt;br /&gt;
&lt;br /&gt;
195.	Sports: Cuju (蹴鞠) 	1845 （Ouyang Yihong)&lt;br /&gt;
&lt;br /&gt;
196.	Science and Technology: The culture of Chinese Electric Vehicles 中国电动汽车	1845（Geng Hongmei)&lt;br /&gt;
&lt;br /&gt;
197.	Chinese tradition culture: The culture of Ronghua—Velvet Flowers 绒花	1845  &lt;br /&gt;
&lt;br /&gt;
198.	Stage entertainment: Northeast Errenzhuan (二人转) 	1845&lt;br /&gt;
&lt;br /&gt;
199.	Traditional Crafts: Dough Sculpture 面塑	1845&lt;br /&gt;
&lt;br /&gt;
200.	Nanchang Relic Museum for Haihun Principality of Han Dynasty	1845  &lt;br /&gt;
&lt;br /&gt;
201.	The culture of Grass cloth 夏布	1845 &lt;br /&gt;
&lt;br /&gt;
202.	The Legend of Zhen Huan 《甄嬛传》	1845 (Xiang Jianning)&lt;br /&gt;
&lt;br /&gt;
203.	Chinese horror movies 中式恐怖片	1845 (Zhang Jiaxin)&lt;br /&gt;
&lt;br /&gt;
204.	Stand-up comedy 单口喜剧	1845（Huang Sinan）&lt;br /&gt;
&lt;br /&gt;
205.	Bride-price（彩礼）	1845 &lt;br /&gt;
&lt;br /&gt;
206.	Chinese science fiction movies 中国科幻片	1845&lt;br /&gt;
&lt;br /&gt;
207.	Shandong cuisine鲁菜	1845(Lu Wei)&lt;br /&gt;
&lt;br /&gt;
208.	Chinese traditional ornament: Buyao （步摇）	1845 (Yang Jing)&lt;br /&gt;
&lt;br /&gt;
209.	Tofu meatball with pig blood (猪血丸子) 	1845       （Li Ting2）&lt;br /&gt;
&lt;br /&gt;
210.	Sunzi’s Art of War: Source for All Books on War (孙子兵法) 	1845&lt;br /&gt;
&lt;br /&gt;
211.	The Temple of Heaven：Reverence with Awe and Gratitude（天坛）	1845&lt;br /&gt;
&lt;br /&gt;
212.	Education：training Schools （教育：补习班）	1845 (Huang Yixuan2)&lt;br /&gt;
&lt;br /&gt;
213.	Chinese Dreamcore (中式梦核) 	1845  (Zhang Zixi)&lt;br /&gt;
&lt;br /&gt;
214.	Lu Ban, China’s inventor（中国发明家——鲁班）	1845 (Cai Yichun)&lt;br /&gt;
&lt;br /&gt;
215.	Live Streaming E-commerce（直播电商）	1845    (Tao Yao)&lt;br /&gt;
&lt;br /&gt;
216.	The Story of Ming Lan（知否知否，应是绿肥红瘦）	1845 (Ye Sitong)&lt;br /&gt;
&lt;br /&gt;
217.	Cha Bai Xi/Tea Latte Art (茶百戏) 	1845    （Yang Jiahong2)&lt;br /&gt;
&lt;br /&gt;
218.	Guangdong Herbal tea（广东凉茶）	1845(Gao Xiaoqing)&lt;br /&gt;
&lt;br /&gt;
219.	Chinese traditional art form：Seal carving（篆刻）	1845(Huang Qiaoqiao)&lt;br /&gt;
&lt;br /&gt;
220.	Rice cake (年糕) 	1845  （Dong Jiating）&lt;br /&gt;
&lt;br /&gt;
221.	Zhongyuan festival	1845 （Ou Huang）&lt;br /&gt;
&lt;br /&gt;
222.	Dulong: Facial tattoo (独龙族：纹面) 	1845&lt;br /&gt;
&lt;br /&gt;
223.	The Return of the Pearl Princess（还珠格格）	1845 （Lu Jiahui）&lt;br /&gt;
&lt;br /&gt;
224.	Chinese Food：Jiangxi Cuisine（赣菜）	1845 (Liao Dan)&lt;br /&gt;
&lt;br /&gt;
225.	&amp;quot;Cun Chao&amp;quot;: China's village football league（“村超”：中国乡村足球联赛）	1845 (Shen Shuai)&lt;br /&gt;
&lt;br /&gt;
226.	Landscapes and Tourism: Junshan Island (君山岛) 	1845&lt;br /&gt;
&lt;br /&gt;
227.	Chinese Bossy Fictions &amp;amp; Micro-drama（中国式霸总小说&amp;amp;短剧）	1845 (He Yunfeng)&lt;br /&gt;
&lt;br /&gt;
228.	Chinese Traditional Medicine (中医药）——— Mortise and Tenon Joint（榫卯结构）	1845&lt;br /&gt;
&lt;br /&gt;
229.	Jingdezhen Porcelain	1845 (Xiao Luyu)&lt;br /&gt;
&lt;br /&gt;
230.	Gayageum（伽倻琴）	1845 (Zhang Meiling)&lt;br /&gt;
&lt;br /&gt;
231.	The plaque and couplet in Chinese garden（园林匾额对联）	1845 (Wang Yuxin)&lt;br /&gt;
&lt;br /&gt;
232.	Sun Wukong（孙悟空）	1845 （Li Yuan2）&lt;br /&gt;
&lt;br /&gt;
233.	Traditional Chinese Pigments（中国传统颜料）	1845 (Cao Yuan)&lt;br /&gt;
&lt;br /&gt;
234.	Dragon Lantern Dance（舞龙灯）	1845 （Jin Yichen）&lt;br /&gt;
&lt;br /&gt;
235.	Bamboo Weaving (竹编）	1845 (Chen Anqi)&lt;br /&gt;
&lt;br /&gt;
236.	Landscapes and Tourism: Harbin Ice and Snow World (冰雪大世界) 	1845 (Xu Xinwen)&lt;br /&gt;
&lt;br /&gt;
237.	Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan) 	1845 （Li Zihan2）&lt;br /&gt;
&lt;br /&gt;
238.	Three Famous Chinese Mountains(中国三山) 	1845（Liu  Chang）&lt;br /&gt;
&lt;br /&gt;
239.	Female Emperor---Wu Zetian	1845  (Song Xin)&lt;br /&gt;
&lt;br /&gt;
240.	Clay sculpture (泥塑）	1845 (Chen Lin)&lt;br /&gt;
&lt;br /&gt;
241.	Abacus (中国珠算）	1845&lt;br /&gt;
&lt;br /&gt;
242.	Hunan Rice Noodles（湖南米粉）	1845 (Gong Wei)&lt;br /&gt;
&lt;br /&gt;
243.	Chinese name（中国姓名文化）	1845  &lt;br /&gt;
&lt;br /&gt;
244.	Chinese popular viral memes (中国网络社交媒体“热梗”）	1845(Xiao Yikang)&lt;br /&gt;
&lt;br /&gt;
245.	Douzhi (豆汁) 	1845(Li Linyao) &lt;br /&gt;
&lt;br /&gt;
246.	New Year Wood-block Paintings (木版年画）	1845（Du Yuan）&lt;br /&gt;
&lt;br /&gt;
247.	Carved lacquer（雕漆）	1845 （Liu Qi）&lt;br /&gt;
&lt;br /&gt;
248.	Jing Gang Mountain (井冈山）	1845 （Yu Jingfang）&lt;br /&gt;
&lt;br /&gt;
249.	Intangible Cultural Heritage: Tongguan Kiln （铜官窑）	1845&lt;br /&gt;
&lt;br /&gt;
250.	Language: Hakka Dialect（客家话）	1845&lt;br /&gt;
&lt;br /&gt;
251.	Rice noodle roll（肠粉）	1845 ( Li Mingfeng )&lt;br /&gt;
&lt;br /&gt;
252.	Traditional Cuisine: Northeastern Chinese Cuisine(东北菜）	1845（Liu Shutian）&lt;br /&gt;
&lt;br /&gt;
253.	Yuelu Mountain (岳麓山) 	1845（Chen Ting）&lt;br /&gt;
&lt;br /&gt;
254.	Traditional Crafts：Tie-Dye（扎染）	1845（Zhang Qi）&lt;br /&gt;
&lt;br /&gt;
255.	Chinese-style sun protection (中式防晒）	1845（Zhao Yashi）&lt;br /&gt;
&lt;br /&gt;
256.	Danmu (弹幕）	1845 (Zhou Le)&lt;br /&gt;
&lt;br /&gt;
257.	Yangshao Culture（仰韶文化）	1845&lt;br /&gt;
&lt;br /&gt;
258.	Indigo Dyeing (蓝染) 	1845&lt;br /&gt;
&lt;br /&gt;
259.	Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua	1845 (Zhou Tianyi)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
260.	Wedding dress in the Song Dynasty (宋代婚服) 	1845 (Liu Chao) &lt;br /&gt;
&lt;br /&gt;
261.	The cultural idea oft he great unification in ancient China (中国古代的大一统文化思想) 	1845&lt;br /&gt;
&lt;br /&gt;
262.	The Four Pillars of Destiny (八字) (Li Jiayi)	1845 &lt;br /&gt;
&lt;br /&gt;
263.	Shaolin Temple (少林寺) 	1845 (Zuo Fang)&lt;br /&gt;
&lt;br /&gt;
264.	Single bamboo drifting（独竹漂）	1845&lt;br /&gt;
&lt;br /&gt;
265.	Cuisine: Changde spicy salted duck 酱板鸭传说的由来	1845 （Xing Xueqing）&lt;br /&gt;
&lt;br /&gt;
266.	Hui Culture (徽文化)	1845(Liu Jianan)&lt;br /&gt;
&lt;br /&gt;
267.	Ma Zu Culture (妈祖文化)	1845 (Yan Jidong)&lt;br /&gt;
&lt;br /&gt;
268.	Table Manners 	1845（Luo Yan）&lt;br /&gt;
&lt;br /&gt;
269.	Music of the Mongol nationality (蒙古族音乐)	1845&lt;br /&gt;
&lt;br /&gt;
270.	The Yingge Dance（英歌舞）	1845  （Jiang Xinyue)&lt;br /&gt;
&lt;br /&gt;
271.	Palace Lantern（宫灯）	1845  （Shao Keyuan）&lt;br /&gt;
&lt;br /&gt;
272.	Chinese Term of Endearment（中国亲昵称谓）	1845  (Zeng Zhi）&lt;br /&gt;
&lt;br /&gt;
273.	Changsha Stinky Tofu（长沙臭豆腐) 	1845(Luo Sicheng)[[File:Changsha Stinky Tofu.pptx]]&lt;br /&gt;
&lt;br /&gt;
274.	God of Wealth(财神) 	1845 &lt;br /&gt;
&lt;br /&gt;
275.	Zhuazhou（抓周）	1845 （Zeng Xiaohui）&lt;br /&gt;
&lt;br /&gt;
276.	Nail art（美甲）	1845 （Luo Jiaxin）&lt;br /&gt;
&lt;br /&gt;
277.	Mirror (镜子) 	1845   (Cheng Sixiang) &lt;br /&gt;
&lt;br /&gt;
278.	The Beef Board Noodle (牛肉板面) 	1845(Yan Xiang)&lt;br /&gt;
&lt;br /&gt;
279.	Huo Qubing (霍去病）	1845 （Luo Jingyan）&lt;br /&gt;
&lt;br /&gt;
280.	Chinese Courtyard Houses（中国四合院）	1845 (Guo Cili)&lt;br /&gt;
&lt;br /&gt;
281.	Music and instruments: Yangqin（扬琴）	1845（Dai Yexun）&lt;br /&gt;
&lt;br /&gt;
282.	Black Myth: Wukong（黑神话 悟空）	1845 (Chen Zhen)&lt;br /&gt;
&lt;br /&gt;
283.	Guangdong Morning Tea Culture （广东早茶文化）	1845 （Zheng Jinlian）&lt;br /&gt;
&lt;br /&gt;
=Session 02 Fri Feb 28 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
==Teacher presentation: Introduction to Culture==&lt;br /&gt;
[[Media:02_Chin_Lang_Cult_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Topics for today==&lt;br /&gt;
Please copy and paste your presentation topic, your name here and add your powerpoint file (size limit 10 MB)&lt;br /&gt;
&lt;br /&gt;
You need to copy all the topics for the whole semester to the sessions NOW. If you do not do it sufficiently in advance, how can the fellow students prepare the texts?&lt;br /&gt;
&lt;br /&gt;
Please remember that you have to indicate the 10 topics for Friday on the course website under &amp;quot;Session 2&amp;quot; with the topic name, student name, powerpoint uploaded (max size 10 MB), all presentations will be each on 1 topic only and cannot exceed 5 minutes. They have to be interactive and helpful from the perspective of an interpreter or translator who needs to prepare his/her work on this topic.&lt;br /&gt;
&lt;br /&gt;
27. Chinese Calligraphy (Tang Yan) [[Media:Chinese_Calligraphy.pptx]]&lt;br /&gt;
&lt;br /&gt;
52. Games: Mahjong: An Ancient Chinese card play 476（Jiang Ziqiang）[[Media:Mahjong-Jiang_Ziqiang.pptx]]&lt;br /&gt;
&lt;br /&gt;
55. Garden Culture: The Summer Palace 519（Li Mei）[[Media:The Summer Palace - Li Mei.pptx]]&lt;br /&gt;
&lt;br /&gt;
76. Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China 725 (Duan Binyao) [[Media:Duan_Binyao_-76Su_Shi_and_Delegation_Literature.pptx]]&lt;br /&gt;
&lt;br /&gt;
85. Literature: Modern Literature: Qian Zhongshu (Miao Yunlong)[[Media:Qian_Zhongshu_Miao_Yunlong.pptx]]&lt;br /&gt;
&lt;br /&gt;
Tea Latte Art (Xiang Jianning)&lt;br /&gt;
&lt;br /&gt;
Topic 7&lt;br /&gt;
&lt;br /&gt;
Topic 8&lt;br /&gt;
&lt;br /&gt;
Topic 9&lt;br /&gt;
&lt;br /&gt;
Topic 10&lt;br /&gt;
&lt;br /&gt;
=Session 03 Fri Mar 07 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
==Presentations==&lt;br /&gt;
1. Topic 21: Beverages: Tea 203 (Zhang Mai) [[Media:Tea_Spring_2025.pptx]] 86&lt;br /&gt;
&lt;br /&gt;
2. Topic 64: Landscapes and Tourism: The Culture of Mount Tai 606 (Qin Yi) [[Media:Mount_Tai_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
3. Topic 101. Money culture: The tradition of Red Envelope and Lucky Money 962 (Xu Yangyang) [[Media:Lucky_Money_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
4. Topic 107:National Symbols: Culture of the National Flag 1026 （Liao Zuoyun）[[Media:Culture_of_the_National_Flag_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
5. Topic 155:Traditional Cuisine: Breakfast Culture of Wuhan 1480 (Liu Peini) [[Media:Wuhan_Breakfast_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
6. Topic 157:Traditional Cuisine: Hotpot 1501 (Cao Chunyang)  [[Media:Hot_Pot_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
7. Topic 126: China's four new inventions 1191(Yang Yue2).) [[Media:China's_Four_New_Great_Inventions_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Notes on presentations==&lt;br /&gt;
Most students did not do their homework. 素质 in Chinese and international culture. Taking over responsibility. Being independent. Making sure that things run. Taking care of others. Not to do the homework in time (displaying the 13 presentations of each session) has disadvantages also for the other students, who cannot prepare.&lt;br /&gt;
&lt;br /&gt;
1. 14:43-49 Only Chinese tradition explained, not Indian, Egyptian etc. &amp;quot;Black tea&amp;quot; (in English all &amp;quot;hong cha&amp;quot; is called &amp;quot;black tea&amp;quot;), British tea culture (add milk)&lt;br /&gt;
&lt;br /&gt;
2. 14:55-15:00 Personal origin: Shandong, personal experience: climbed Mount Tai 4 times, Sacrificial Culture, Culture of Literati, Folk Belief: God of Mount Tai, Blue Rosy Cloud Fairy; Spiritual Symbolism&lt;br /&gt;
&lt;br /&gt;
3. 15:04-15:10 Legend, Tradition and Contrast, Significance; Sui Monster ya sui qian; contrast in the West: Giving money as a present is considered not as good as a present itself, giving money in an envelope has the bad taste of bribing (transparency.org); in China you can even go to the temple and pray for money&lt;br /&gt;
&lt;br /&gt;
4. 15:29-15:34 historical details of design, red meaning “stop” internationally, “achieve the great rejuvenation of the Chinese nation” (maybe a newer concept than the flag?), connection with earlier historical flags and other flags like of the communist movement, North Korea, ancient Soviet Union &lt;br /&gt;
&lt;br /&gt;
5. 15:41-15:46 dialect terms (don’t use pinyin), analogy, breakfast is one of the most resilient cultural elements a person sticks to, guozao, 热干面, missing: characteristics like that it needs to be prepared quickly because the tradition of the dock workers&lt;br /&gt;
&lt;br /&gt;
6. 15:56-16:01 hot pot history originated in China (?), regional differences within China 87&lt;br /&gt;
&lt;br /&gt;
7. 16:02-16:06 4 new inventions - not explained that these inventions were invented in other countries. 86&lt;br /&gt;
&lt;br /&gt;
==Student grades: 平时成绩/签到==&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
75/103 students, 24级 MA翻译, class representative: Zhang Jiaxin&lt;br /&gt;
#	Jin Yichen &lt;br /&gt;
#	lu jiahui &lt;br /&gt;
#	li yuan&lt;br /&gt;
#	cao yuan&lt;br /&gt;
#	xiao luyu&lt;br /&gt;
#	zhang jiaxin +5&lt;br /&gt;
#	ye sitong&lt;br /&gt;
#	zhao yashi&lt;br /&gt;
#	jiang xinyue&lt;br /&gt;
#	yan xiang&lt;br /&gt;
#	fei xinyu &lt;br /&gt;
#	zhang qi&lt;br /&gt;
#	dai shiru&lt;br /&gt;
#	zhang zixi&lt;br /&gt;
#	zheng kaiwu&lt;br /&gt;
#	cai yichun&lt;br /&gt;
#	yang jing&lt;br /&gt;
#	liao dan&lt;br /&gt;
#	luo yan&lt;br /&gt;
#	qin yi&lt;br /&gt;
#	shao keyuan&lt;br /&gt;
#	cao chunyang&lt;br /&gt;
#	xu yangyang&lt;br /&gt;
#	liao zuoyun&lt;br /&gt;
#	cheng sixiang&lt;br /&gt;
#	du jiangping&lt;br /&gt;
#	liu qi&lt;br /&gt;
#	miao yunlong&lt;br /&gt;
#	huang qiaoqiao&lt;br /&gt;
#	chen lin&lt;br /&gt;
#	duan binyao&lt;br /&gt;
#	li ting&lt;br /&gt;
#	zeng zhi&lt;br /&gt;
#	xing xueqing&lt;br /&gt;
#	luo jingyan&lt;br /&gt;
#	liu shutian&lt;br /&gt;
#	gao xiaoqing&lt;br /&gt;
#	chen zhen&lt;br /&gt;
#	luo guoqiang -1-1-1&lt;br /&gt;
#	she xiao &lt;br /&gt;
#	he yunfeng &lt;br /&gt;
#	liu ying&lt;br /&gt;
#	du yuan &lt;br /&gt;
#	li jiayi &lt;br /&gt;
#	tao yao &lt;br /&gt;
#	xu xinwen &lt;br /&gt;
#	ou huang &lt;br /&gt;
#	liu peini&lt;br /&gt;
#	jiang ziqiang&lt;br /&gt;
#	zhang huifang&lt;br /&gt;
#	liu chao&lt;br /&gt;
#	liu yunxi &lt;br /&gt;
#	luo jiaxin&lt;br /&gt;
#	li mei&lt;br /&gt;
#	zeng xiaohui&lt;br /&gt;
#	huang yixuan&lt;br /&gt;
#	chen anqi&lt;br /&gt;
#	chen ting&lt;br /&gt;
#	zhang mai&lt;br /&gt;
#	yuan xiaolin -1-1&lt;br /&gt;
#	li mingfeng&lt;br /&gt;
#	dai yexun-1-1&lt;br /&gt;
#	yang pei -1&lt;br /&gt;
#	tang yan&lt;br /&gt;
#	xiang jianning-1&lt;br /&gt;
#	liu chang -1&lt;br /&gt;
#	wang yuxin&lt;br /&gt;
#	lv jiahao-1&lt;br /&gt;
#	dong jiating&lt;br /&gt;
#	lu wei&lt;br /&gt;
#	yang yue&lt;br /&gt;
#	guo cili&lt;br /&gt;
#	shen shuai&lt;br /&gt;
#	Ouyang yihong&lt;br /&gt;
#	li zihan -1&lt;br /&gt;
#	zuo fang&lt;br /&gt;
#	fu sihui&lt;br /&gt;
#	xiao zixin -1&lt;br /&gt;
#	zhou tianyi -1&lt;br /&gt;
#	qi zhiyang -1-1&lt;br /&gt;
#	liu pei &lt;br /&gt;
#	gong wei&lt;br /&gt;
#	chen sisi&lt;br /&gt;
#	huang sinan&lt;br /&gt;
#	xiao yikang&lt;br /&gt;
#	yu jingfang&lt;br /&gt;
#	luo sicheng&lt;br /&gt;
#	yang jiahong&lt;br /&gt;
#	yan jidong&lt;br /&gt;
#	xiao yawen&lt;br /&gt;
#	geng hongmei&lt;br /&gt;
#	zhou le&lt;br /&gt;
#	qiu ping&lt;br /&gt;
#	wang huaixing&lt;br /&gt;
#	wang xinyu&lt;br /&gt;
#	chu hanqi&lt;br /&gt;
#	wu jiating&lt;br /&gt;
#	zhang meiling&lt;br /&gt;
#	liu jianan&lt;br /&gt;
#	song xin&lt;br /&gt;
#	zhao qi&lt;br /&gt;
#	zheng jinlian&lt;br /&gt;
#	li linyao&lt;br /&gt;
&lt;br /&gt;
=Session 04 Fri Mar 14 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 260：Wedding Dress in the Song Dynasty(Liu Chao)[[Media:260 The Wedding Dress in the Song Dynasty.pptx]]&lt;br /&gt;
#Topic 146: Traditional crafts: Xiang embroidery 1386(Zhang Huifang) [[Media:Hunan_embroidery_spring_2025.pptx]]&lt;br /&gt;
#Topic 153:Traditional Cuisine: Eight Major Cuisines of China 1456 (Zheng Kaiwu)[[Media:Media Eight Major Cuisines of China.pptx]]&lt;br /&gt;
#Topic 233: Traditional Chinese Pigments (Cao Yuan)[[Media:Traditional Chinese Pigments.pptx]]&lt;br /&gt;
#Topic 182: Chinese Economy:  rich businessmen (Fu Sihui) [[Media:Rich_Businessmen_Spring_2025.pptx]]&lt;br /&gt;
#Topic 156: Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick p. 1491 (Xiao Zixin)  [[Media:Tanghulu_Spring_2025.pptx]]&lt;br /&gt;
#Topic 138: Social: Round Table Culture	1317 (Wu Jiating)  [[Media:Round_Table_Culture_Spring_2025.pptx]]&lt;br /&gt;
#Topic 174: Jiaozi (Liu Pei)  [[Media:Dumplings_Spring_2025.pptx]]&lt;br /&gt;
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing)&lt;br /&gt;
&lt;br /&gt;
=Session 05 Fri Mar 21 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 50: Games: Go 围棋 462（Zhao Qi） [[Media:Weiqi_Go_Spring_2025.pptx]]&lt;br /&gt;
#Topic 110:Opera: Peking Opera Actor Mei Lanfang 1050 (Dai shiru)[[Media:Opera Peking Opera Actor Mei Lanfang.pptx]]&lt;br /&gt;
# Topic 131: Silk and porcelain: Silk  (Fei Xinyu) [[Media:Silk_Spring_2025.pptx]]&lt;br /&gt;
# Topic 224: Chinese Food：Jiangxi Cuisine（赣菜）(Liao Dan) [[Media:Jiangxi_Cuisine.pptx]]&lt;br /&gt;
# Topic 169: Cuisine: Luosifen  1593 (Chen Sisi) ） [[Media:Luosifen_Spring_2025.pptx]]&lt;br /&gt;
# Topic 167: History: Wang Shouren 1573 （Lv Jiahao)[[Media:History_Wang_Shouren_.pptx]]&lt;br /&gt;
# Topic 183: Jiangxi Gan Opera （Wang Xinyu） [[Media:Jiangxi Gan opera.pptx]]&lt;br /&gt;
# Topic 165: Worship: Chinese Incense Culture (She Xiao) [[Media:Chinese Incense Culture.pptx]]&lt;br /&gt;
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing) [Media: Silk and Porcelain]&lt;br /&gt;
&lt;br /&gt;
=Session 06 Fri Mar 28 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
&lt;br /&gt;
#Topic 188:Mobile Games 手游 1783 （Du Jiangping）[[Media:Mobile_Game.pptx]]&lt;br /&gt;
#Topic 191:Aesthetic ideals and social customs: The Culture of Flowers 1807 (Qiu Ping）)[[Media:Aesthetic_ideals_and_social_customs-_The_Culture_of_Flowers.pptx]]&lt;br /&gt;
#Topic 193:Science and Technology: Buytogether（PDD) 1825(Qi Zhiyang)&lt;br /&gt;
#Topic 195:Sports: Cuju (蹴鞠) 1845 （Ouyang Yihong)[[Media: Cuju.pptx]]&lt;br /&gt;
#Topic 202:The Legend of Zhen Huan 《甄嬛传》 1845 (Xiang Jianning)[[Media: The Legend of Zhen Huan.pptx]]&lt;br /&gt;
#Topic 203:Chinese horror movies 中式恐怖片 1845 (Zhang Jiaxin)[[Media: Chinese Horror Movies.pptx]]&lt;br /&gt;
#Topic 185:Opera: Huangmei opera 1752 （Chu Hanqi）)[[Media: Huangmei Opera.pptx]]&lt;br /&gt;
#Topic 181:Animals：Golden Monkey 1712（Xiao Yawen）&lt;br /&gt;
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
&lt;br /&gt;
=HOLIDAY Session 07 Fri Apr 04 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
清明节4月4日——4月6日&lt;br /&gt;
=Session 08 Fri Apr 11 14:30-16:10 Zhishan Bldg. room 303 - Student presentations=&lt;br /&gt;
#Topic 133:Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing）&lt;br /&gt;
#Topic 179:Traditional and Modern Views on Marriage and Love（Liu Yunxi）[[Media:Traditional and Modern Views on Marriage and Love .pptx]]&lt;br /&gt;
#Topic 181:Animals：Golden Monkey(Xiao Yawen)&lt;br /&gt;
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
#Topic 204:Stand-up comedy 单口喜剧 1845（Huang Sinan）&lt;br /&gt;
#Topic 220:Rice cake 年糕 (Dong Jiating)&lt;br /&gt;
#Topic 208:Chinese traditional ornament: Buyao(Yang Jing)[[Media:Chinese Traditional Ornament-Buyao.pptx]]&lt;br /&gt;
#Topic 209:Tofu meatball with nia blood(Li Ting2)[[Media:Pig_Blood_Balls.pptx]]&lt;br /&gt;
#Topic 212:Education：training Schools （教育：补习班） 1845 (Huang Yixuan2) [[Media:Training classes .pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 09 Fri Apr 18 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 213: Chinese Dreamcore (Zhang Zixi)[[Media:Chinese Dreamcore.pptx]]&lt;br /&gt;
#Topic 215: Live-streaming e-commerce (Tao Yao)[[Media:Live-Streaming E-Commerce.pptx]]&lt;br /&gt;
#Topic 216: The Story of Ming Lan (Ye Sitong)[[Media:The Story of Minglan.pptx]]&lt;br /&gt;
#Topic 218: Guangdong Herbal tea (Gao Xiaoqing)&lt;br /&gt;
#Topic 219: Chinese traditional art form：Seal carving（篆刻） (Huang Qiaoqiao)[[Media:Seal carving.pptx]]&lt;br /&gt;
#Topic 207: Shan Dong Cuisine (Lu Wei) [[Media:Lu_Wei-207-Shandong_Cuisine.pptx]]&lt;br /&gt;
#Topic 221: Zhongyuan Festival (Ou Huang)[[Media:The Zhongyuan Festival.pptx]]&lt;br /&gt;
#Topic 223: The Return of the Pearl Princess (Lu Jiahui)[[Media:The Return of the Pearl Princess.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 10 Fri Apr 25 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 217: Cha Bai Xi/Tea Latte Art（茶百戏）(Yang Jiahong)[[Media:ChaBaiXi.pptx]]&lt;br /&gt;
#Topic 225: Cun Chao&amp;quot;: China's village football league（“村超”：中国乡村足球联赛）(Shen Shuai)&lt;br /&gt;
#Topic 227: Chinese Bossy Fictions &amp;amp; Micro-drama（中国式霸总小说&amp;amp;短剧） 1845 (He Yunfeng)[[Media:Chinese_Bossy_Fictions_and_Microdramas.pptx]]&lt;br /&gt;
#Topic 229: Jingdezhen Porcelain(Xiao Luyu)[[Media:Jingdezhen Porcelain.pptx]]&lt;br /&gt;
#Topic 230: Gayageum（伽倻琴）(Zhang Meiling) [[Media:Gayageum.pptx]]&lt;br /&gt;
#Topic 231: The plague and couplet in Chinese garden(Wang Yuxin)[[Media:The Plague and Couplets in Chinese Garden.pptx]]&lt;br /&gt;
#Topic 232: Sun Wukong(Li Yuan)[[Media:0425 Sun Wukong.pptx]]&lt;br /&gt;
#Topic 234: Dragon Lantern Dance(Jin Yichen)[[Media:Jin Yichen Dragon Lantern Dance.pptx]]&lt;br /&gt;
#Topic 235: Bamboo Weaving(Chen Anqi)[[Media:Bamboo Weaving.pptx]]&lt;br /&gt;
#Topic 236: Landscapes and Tourism: Harbin Ice and Snow World(Xu Xinwen)[[Media:Harbin Ice and Snow World.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Please enroll in ai platform==&lt;br /&gt;
Please enroll (register) in the platform https://dcg.de/ai/&lt;br /&gt;
&lt;br /&gt;
=HOLIDAY Session 11 Fri May 02 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
劳动节5月1日——5月5日&lt;br /&gt;
&lt;br /&gt;
=Session 12 Tue May 06 10:00-11:40 room 613 - Student presentations=&lt;br /&gt;
#Topic 238: Three Famous Chinese Mountains(Liu Chang)&lt;br /&gt;
#Topic 239: Female emperor-Wu Zetian(女皇武则天)(Song Xin)  [[Media:Wu Zetian.pptx]]&lt;br /&gt;
#Topic 240: Clay sculpture (泥塑）(Chen Lin)[[Media:Clay Sculpture.pptx]]&lt;br /&gt;
#Topic 242: Hunan Rice Noodles(Gong Wei)[[Media:Hunan Rice Noodles.pptx]]&lt;br /&gt;
#Topic 244: Chinese Popular Memes(中国网络流行热梗）(Xiao Yikang)[[Media:Chinese popular Memes.pptx]] &lt;br /&gt;
#Topic 245: Douzhi (豆汁)(Li Linyao)[[Media:Douzhi.pptx]]&lt;br /&gt;
#Topic 246: New Year Wood-block Paintings(Du Yuan)[[Media:Du Yuan New Year Wood-block Painting.pptx]]&lt;br /&gt;
#Topic 247: Carved lacquer（雕漆）(Liu Qi)[[Media:Carved lacquer.pptx]]&lt;br /&gt;
#Topic 237: Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan)(Li Zihan)&lt;br /&gt;
&lt;br /&gt;
==Regarding Wu Zetian‘s blank Steele==&lt;br /&gt;
关于武则天的“无字碑”（又称“无字碑记”）为何没有刻字，学界和民间流传着几种主要的假设：&lt;br /&gt;
	#功过自有后人评说（最广为流传）：武则天希望后世自己来评价她的一生，不愿由自己或当时的人定论。这种说法强调了她的自信与超越常规。&lt;br /&gt;
	#避讳批评或争议：武则天是中国历史上唯一的女皇帝，争议颇多。她可能认为无论写什么内容都容易引发非议，因此选择不刻字以避免争议。&lt;br /&gt;
	#彰显佛教思想：她信奉佛教，而佛教讲究“空”与“无”，无字碑可能象征“空性”或“无常”，体现她的宗教哲学。&lt;br /&gt;
	#未来自我书写：也有人猜测她原计划晚年或死前再刻碑文，但去世后未及实现，遂留下空碑。&lt;br /&gt;
	#彰显权力与独特性：无字碑作为一种非同寻常的表达形式，也可视为权力和个性的象征，显示她与众不同的统治地位。&lt;br /&gt;
&lt;br /&gt;
⸻&lt;br /&gt;
&lt;br /&gt;
English Translation:&lt;br /&gt;
&lt;br /&gt;
There are several main hypotheses about why Wu Zetian’s stele (often called the “Wordless Stele”) bears no inscription:&lt;br /&gt;
#“Let future generations judge” (most popular view): Wu Zetian may have wanted her life and legacy to be judged by later generations rather than writing her own praise. This interpretation highlights her confidence and forward-thinking.&lt;br /&gt;
#To avoid criticism or controversy: As the only female emperor in Chinese history, Wu Zetian was a controversial figure. She may have felt that any written content could provoke criticism, so she left it blank.&lt;br /&gt;
#Reflecting Buddhist philosophy: A devout Buddhist, she may have chosen to leave the stele blank as a symbol of “emptiness” or impermanence, ideas central to Buddhist thought.&lt;br /&gt;
#Intended to write later: Some believe she planned to inscribe it later in life but passed away before doing so, leaving the monument unfinished.&lt;br /&gt;
#Symbol of power and uniqueness: A blank stele could also serve as a unique and powerful statement, emphasizing her exceptional status and breaking with traditional forms.&lt;br /&gt;
&lt;br /&gt;
=Session 13 Fri May 09 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 248: Jing Gang Mountain (井冈山）(Yu Jingfang) [[Media:Jing_Gang_Mountain_Spring_2025.pptx]]&lt;br /&gt;
#Topic 251: Rice noodle roll (Li Mingfeng)[[File:Rice Noodle Roll.pptx]]&lt;br /&gt;
#Topic 252: Traditional Cuisine: Northeastern Chinese Cuisine (Liu Shutian)[[Media:Northeastern Chinese Cuisine.pptx]]&lt;br /&gt;
#Topic 253: Yuelu Mountain (Chen Ting) [[Media:Yuelu_Mountain.pptx]]&lt;br /&gt;
#Topic 254: Traditional Crafts：Tie-Dye (Zhang Qi)[[Media:Traditional_Crafts_Tie-Dye.pptx]]&lt;br /&gt;
#Topic 255: Chinese-style sun protection (Zhao Yashi)[[ File:Chinese-style Sun Protection.pdf]]&lt;br /&gt;
#Topic 256: Danmu（弹幕）(Zhou Le)[[Media:Danmu.pptx]]&lt;br /&gt;
#Topic 259: Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua (Zhou Tianyi)[[Media:Voices of Chinese Female Writers.pptx]]&lt;br /&gt;
#Topic 214: Luban China's inventor  (Cai Yichun)[[Media:Luban_China's_Inventor.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 14 Fri May 23 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 262: The Four Pillars of Destiny(Li Jiayi) [[Media:Eight Characters.pptx]]&lt;br /&gt;
#Topic 263: Shaolin Temple(Zuo Fang) [[Media:Shaolin Temple.pptx]]&lt;br /&gt;
#Topic 265: Cuisine: Changde spicy salted duck(Xing Xueqing)[[Media:Changde spicy salted duck.pptx]]&lt;br /&gt;
#15:25-15:30 Topic 266: Hui Culture (徽文化)(Liu Jianan)[[Media:Hui Culture.pptx]]&lt;br /&gt;
#15:30- Topic 267: Ma Zu Culture (妈祖文化)(Yan Jidong)[[Media:Mazu culture.pptx]]&lt;br /&gt;
#15:35- Topic 268: Table manner(Luo Yan)[[Media:Table manner.pptx]]&lt;br /&gt;
#15:40- Topic 270: Yingge Dance(Jiang Xinyue)[[Media:Yingge Dance.pptx]]&lt;br /&gt;
#15:45- Topic 271: Palace Lantern(Shao Keyuan)[[Media:Palace_Lantern.pptx]]&lt;br /&gt;
#15:50- Topic 272: Chinese Endearing Terms(Zeng Zhi)[[Media:Chinese Endearing Terms.pptx]]&lt;br /&gt;
&lt;br /&gt;
15:55-16:10 Check final exam paper topics&lt;br /&gt;
&lt;br /&gt;
=Session 15 Tue May 27 10:00-11:30 中和楼 213 (moved from Fri May 30 14:30-16:10 room 613) - Student presentations=&lt;br /&gt;
#Topic 273: Changsha Stinky Tofu（长沙臭豆腐）(Luo Sicheng)[[Media:Changsha Stinky Tofu.pptx]]&lt;br /&gt;
#&amp;lt;nowiki&amp;gt;Topic 274:&amp;lt;/nowiki&amp;gt; God of wealth(Liu Ying)[[Media:God of Wealth.pptx]]&lt;br /&gt;
#Topic 275: Zhua zhou (抓周）(Zeng Xiaohui) [[Media:Zhuazhou.pptx]]&lt;br /&gt;
#Topic 276: Nail art(Luo Jiaxin)[[Media:Nail_Art.pptx]]&lt;br /&gt;
#Topic 277: Mirror(Cheng Sixiang)[[Media:Mirror_Cheng Sixiang.pptx]]&lt;br /&gt;
#Topic 278: The Beef Board Noodles(Yan Xiang)[[Media:Beef Board Noodles.pptx]]&lt;br /&gt;
#Topic 279: Huo Qubing(Luo Jingyan)&lt;br /&gt;
#Topic 280: Chinese Courtyard Houses（中国四合院）(Guo Cili)[[Media:Chinese Courtyard Houses-Guo Cili.pptx]]&lt;br /&gt;
#Topic 281: yangqin(Dai Yexun)[[Media:Yangqin.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 16 Fri Jun 6 14:30-16:10 room 613=&lt;br /&gt;
#Topic 282:  Black Myth: Wukong (Chen Zhen)&lt;br /&gt;
#Topic 283: Guangdong Morning Tea Culture (Yuan Xiaolin)[[Media:Guangdong_Morning_Tea.pptx]]&lt;br /&gt;
#Topic 283: Guangdong Morning Tea Culture （广东早茶文化）(Zheng Jinlian)[[Media:Guangdong Morning Tea Culture-Zheng Jinlian.pptx]]&lt;br /&gt;
#Topic:(Luo Guoqiang) Liuyang Fireworks             &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
                                                                                              Liuyang Fireworks             &lt;br /&gt;
 “When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.&lt;br /&gt;
  The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.&lt;br /&gt;
  A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.&lt;br /&gt;
  However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
  In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.&lt;br /&gt;
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.&lt;br /&gt;
&lt;br /&gt;
Terms and expressions&lt;br /&gt;
luminous 发光的&lt;br /&gt;
craftsmanship手艺，技艺&lt;br /&gt;
artisan工匠，手艺人&lt;br /&gt;
imperial朝廷的&lt;br /&gt;
leverage利用&lt;br /&gt;
crane无人机&lt;br /&gt;
resplendent辉煌的，灿烂的&lt;br /&gt;
beacon灯塔，信标&lt;br /&gt;
ingenuity心灵手巧&lt;br /&gt;
&lt;br /&gt;
Questions&lt;br /&gt;
1.Why is Liuyang called “Home of Chinese fireworks”?&lt;br /&gt;
2.How did Li Tian invent the fireworks?&lt;br /&gt;
3.What did the locals address the environmental challenges of fireworks?&lt;br /&gt;
4.What do you know about the fireworks show held at the sky theater?&lt;br /&gt;
Answers&lt;br /&gt;
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.&lt;br /&gt;
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.&lt;br /&gt;
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. &lt;br /&gt;
&lt;br /&gt;
AI Statement&lt;br /&gt;
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.&lt;br /&gt;
&lt;br /&gt;
                                                                                              浏阳烟花&lt;br /&gt;
  “火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。&lt;br /&gt;
  浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。&lt;br /&gt;
  千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。&lt;br /&gt;
  然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。&lt;br /&gt;
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。&lt;br /&gt;
  从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。&lt;br /&gt;
&lt;br /&gt;
问题&lt;br /&gt;
1.为什么浏阳被称为 “中国烟花之乡”？&lt;br /&gt;
2.李畋是如何发明烟花的？&lt;br /&gt;
3.当地人如何应对烟花带来的环境挑战？&lt;br /&gt;
4.你对天空剧院举办的烟花秀有什么了解？&lt;br /&gt;
答案&lt;br /&gt;
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。&lt;br /&gt;
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。&lt;br /&gt;
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。&lt;br /&gt;
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。&lt;br /&gt;
&lt;br /&gt;
参考文献&lt;br /&gt;
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.&lt;br /&gt;
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.&lt;br /&gt;
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.&lt;br /&gt;
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.&lt;br /&gt;
&lt;br /&gt;
AI使用说明：&lt;br /&gt;
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。&lt;br /&gt;
&lt;br /&gt;
=Deadline extended to June 20, 2025 - Final Exam=&lt;br /&gt;
&amp;lt;span style=&amp;quot;color:red&amp;quot;&amp;gt;Please upload your ppt if you not have done so so far.&amp;lt;/span&amp;gt;&lt;br /&gt;
[[Media:282_Black_Myth_Wukong_Chen_Zhen.pptx]]&lt;br /&gt;
&lt;br /&gt;
Topic 196:[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
&lt;br /&gt;
[[Media:ChaBaiXi.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Grading Criteria for Powerpoint Presentations==&lt;br /&gt;
#Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like &amp;quot;good&amp;quot; or &amp;quot;best&amp;quot;, but did it instead use vocabulary like &amp;quot;fascinating&amp;quot;, &amp;quot;surprising&amp;quot; etc. and also indicated to whom it is fascinating/surprising etc. and why?&lt;br /&gt;
#Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)&lt;br /&gt;
#Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?&lt;br /&gt;
#Was the presentation appropriate to the topic?&lt;br /&gt;
#Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?&lt;br /&gt;
#Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?&lt;br /&gt;
#Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?&lt;br /&gt;
#Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?&lt;br /&gt;
#Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?&lt;br /&gt;
#Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?&lt;br /&gt;
#Did you present your ppt file in the full screen mode?&lt;br /&gt;
#Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?&lt;br /&gt;
#Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
                                                                                        Liuyang Fireworks             &lt;br /&gt;
 “When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.&lt;br /&gt;
  The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.&lt;br /&gt;
  A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.&lt;br /&gt;
  However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
  In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.&lt;br /&gt;
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.&lt;br /&gt;
&lt;br /&gt;
Terms and expressions&lt;br /&gt;
luminous 发光的&lt;br /&gt;
craftsmanship手艺，技艺&lt;br /&gt;
artisan工匠，手艺人&lt;br /&gt;
imperial朝廷的&lt;br /&gt;
leverage利用&lt;br /&gt;
crane无人机&lt;br /&gt;
resplendent辉煌的，灿烂的&lt;br /&gt;
beacon灯塔，信标&lt;br /&gt;
ingenuity心灵手巧&lt;br /&gt;
&lt;br /&gt;
Questions&lt;br /&gt;
1.Why is Liuyang called “Home of Chinese fireworks”?&lt;br /&gt;
2.How did Li Tian invent the fireworks?&lt;br /&gt;
3.What did the locals address the environmental challenges of fireworks?&lt;br /&gt;
4.What do you know about the fireworks show held at the sky theater?&lt;br /&gt;
Answers&lt;br /&gt;
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.&lt;br /&gt;
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.&lt;br /&gt;
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. &lt;br /&gt;
&lt;br /&gt;
AI Statement&lt;br /&gt;
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.&lt;br /&gt;
&lt;br /&gt;
                                                                                              浏阳烟花&lt;br /&gt;
  “火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。&lt;br /&gt;
  浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。&lt;br /&gt;
  千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。&lt;br /&gt;
  然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。&lt;br /&gt;
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。 &lt;br /&gt;
 自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。&lt;br /&gt;
从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。&lt;br /&gt;
&lt;br /&gt;
问题&lt;br /&gt;
1.为什么浏阳被称为 “中国烟花之乡”？&lt;br /&gt;
2.李畋是如何发明烟花的？&lt;br /&gt;
3.当地人如何应对烟花带来的环境挑战？&lt;br /&gt;
4.你对天空剧院举办的烟花秀有什么了解？&lt;br /&gt;
答案&lt;br /&gt;
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。&lt;br /&gt;
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。&lt;br /&gt;
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。&lt;br /&gt;
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。&lt;br /&gt;
&lt;br /&gt;
参考文献&lt;br /&gt;
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.&lt;br /&gt;
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.&lt;br /&gt;
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.&lt;br /&gt;
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.&lt;br /&gt;
&lt;br /&gt;
AI使用说明：&lt;br /&gt;
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=Chinese_Language_and_Culture_-_2025&amp;diff=170596</id>
		<title>Chinese Language and Culture - 2025</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=Chinese_Language_and_Culture_-_2025&amp;diff=170596"/>
		<updated>2025-12-11T09:35:56Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Welcome to our course website [[Chinese Language and Culture - 2025]]! The AI website for our course is: https://dcg.de/ai/uni/chinese_language_culture.php&lt;br /&gt;
&lt;br /&gt;
=Overview about this semester's student presentations=&lt;br /&gt;
&lt;br /&gt;
== 📅 Presentation Schedule ==&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-16 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Luó Yǔyān || 罗语嫣 || 202570081748 || 275. Zhuazhou  [[Media:Zhuazhou_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Qū Yuèníng || 曲悦宁 || 202570081750 || 267. Mazu culture&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Lǐ Zhuóshàn || 李卓善 || 202570081692 || 282. Black Myth: Wukong  [[Media:Black Myth: Wukong_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Zhāng Mǐnjié || 张敏杰 || 202570081730 || 153. Traditional Cuisine: Eight Major Cuisines of China [[Media:Eight Major Cuisines of China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Qín Míngwén || 秦铭雯 || 202570081704 || 19. Twelve Animals of the Chinese Zodiac [[Media:Twelve Animals of the Chinese Zodiac_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zēng Lín || 曾琳 || 202570081670 || 27. Chinese Writing: Calligraphy [[Media: calligraphy 2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Dèng Xuě || 邓雪 || 202570081742 || Panda&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Guō Xiǎopèi || 郭晓佩 || 202570081678 || 25. Body movements performance: traditional Chinese dance[[Media:Body movements performance: traditional Chinese dance]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Zhāng Xiāorán || 张潇然 || 202570081759 || Chinese Ancient Weapons&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-23 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Zēng Língkǎi || 曾凌楷 || 202570081774 || 213. Chinese Dreamcore (中式梦核)&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Kěxīn || 陈可心 || 202570081671 || The Five Famous Mountains [[Media:The_Five_Famous_Mountains_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Liú Jiāqí || 刘嘉琪 || 202570081696 || Chinese liquor culture&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Wáng Guóshū || 王国姝 || 202570081753 || Red envelope and lucky money&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Chén Qiānyùn || 陈仟运 || 202570081673 || 203. Chinese horror movies 中式恐怖片 [[Media:Chinese_horror_movies_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Hé Yí || 何怡 || 202570081743 || 262. The four pillars of destiny [[Media:The four pillars of destiny.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhāng Méiróng || 张梅容 || 202570081729 || 227. Chinese Bossy Fictions &amp;amp; Micro-drama (中国式霸总小说&amp;amp;短剧)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Lǐ Wénqīng || 李文清 || 202570081690 || 132. Porcelain [[Media:Chinese Porcelain.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Zǐlíng || 刘紫玲 || 202570081699 || 185. Opera: Huangmei opera 黄梅戏&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-24 (周五) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Wēng Lánlín || 翁岚淋 || 202570081712 || 217. Cha Bai Xi / Tea Latte Art (茶百戏) [[Media:Cha_Bai_Xi_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Huáng Yàngyàng || 黄样样 || 202570081682 || 234. Dragon Lantern Dance [[Media:Dragondance.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Lǐ Yòu || 李又 || 202570081691 || Kite-flying (放风筝)&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Mǎ Yījiāo || 马一礁 || 202570081700 || 242. Hunan Rice Noodles (湖南米粉)[[Media:Hu Nan Rice Noodles.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Zhū Zhū || 朱珠 || 202570081738 || 37. Confucianism: Classical Philosophy-Reading the Analects&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Wáng Rǎnrǎn || 王冉冉 || 202570081709 || Shandong cuisine 鲁菜&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Yáng Shūwén || 杨淑雯 || 202570081722 || Traditional Cuisine: Breakfast Culture of Wuhan [[Media: Breakfast_Culture_of_Wuhan_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Méi Xīléi || 梅希雷 || 202570081701 || 69. Language: Chinese Dialects[[Media:Language: Chinese Dialects.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Huì || 刘慧 || 202570081695 || 204. Stand-up Comedy [[Media:Stand-up Comedy.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-30 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Cáo Wén || 曹文 || 202570081669 || 171. Science and Technology: Taobao（淘宝）&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Míngbō || 陈明菠 || 202570081672 || Education: training Schools&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Dèng Xīnyǔ || 邓欣雨 || 202570081674 || 253. Yuelu mountain 岳麓山[[Media:Yuelu Mountain（岳麓山）.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Dèng Xīn || 邓鑫 || 202570081675 || 196. Science and Technology: The culture of Chinese Electric Vehicles [[Media: Chinese Electric Vehicles.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Fāng Xiān || 方鲜 || 202570081676 || 100. Money Culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty) [[Media: Money Culture Currency, Jiaozi (A Paper Currency in Northern Song Dynasty).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Fú Róng || 符蓉 || 202570081677 || 225. &amp;quot;Cun Chao&amp;quot;: China's village football league（&amp;quot;村超&amp;quot;：中国乡村足球联赛）&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Guō Yùróng || 郭玉熔 || 202570081679 || 14. Architecture: Fengshui in Chinese architecture [[Media:Fengshui_in_Architecture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Hè Jìngtóng || 贺婧童 || 202570081680 || 13. Three Great Towers in China&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Hú Lěi || 胡磊 || 202570081681 || 193. Science and Technology: Buy together (PDD)[[Media:Science and Technology(PDD).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Huáng Yáo || 黄瑶 || 202570081683 || Cheongsam&lt;br /&gt;
|-&lt;br /&gt;
| 11 || Martin Woesler || 吴漠汀 || xxx || Teacher presentation [[Media:02.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-06 (周四) - 共 9 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
周四换成：6	Wáng Zǐxīn	王紫新	202570081710	138.Round Table Culture；&lt;br /&gt;
&lt;br /&gt;
周五换成：7	Líng Xīaoyáo	凌逍遥	202570081693	43.Chinese Folk Argot &lt;br /&gt;
&lt;br /&gt;
Teacher presentation [[Media:02a.pptx]] &lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Huáng Yīlín || 黄伊琳 || 202570081684 || Chinese incense culture&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Jiǎng Kèyǔ || 蒋克雨 || 202570081686 || 221. Zhongyuan festival [[Media:Zhongyuan_Festival_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Kǒng Xiángyǎ || 孔祥雅 || 202570081687 || 266. Hui culture [[Media:Hui_culture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Lǐ Mèngxiá || 李孟霞 || 202570081688 || 243. Chinese names&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Lǐ Pàn || 李盼 || 202570081689 || 175. The Photo Retouching Culture in China [[Media:The_Photo_Retouching_Culture_in_China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Wáng Zǐxīn || 王紫新 || 202570081710 || 138.Round Table Culture [[Media:Round_Table_Culture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Liú Dān || 刘丹 || 202570081694 || 232. Sun Wukong (孙悟空) [[Media:Sun_Wukong_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Liú Xīn || 刘欣 || 202570081697 || 170. Paper cutting&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Yuán || 刘缘 || 202570081698 || Language: Hakka Dialect 1845&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-07 (周五) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
Forum Discussion: Concept of Tianxia https://dcg.de/ai/uni/chinese_language_culture.php#tianxia&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Pān Liànyàn || 潘恋艳 || 202570081702 || 283. Guangdong Morning Tea Culture [[Media:Guangdong morning tea.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Péng Xiāngrú || 彭湘茹 || 202570081703 || 5. Aesthetic ideals and social customs: Crying Marriage of Tujia [[Media:Crying Marriage of Tujia.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Qū Yìyǐng || 曲奕颖 || 202570081705 || 216. The Story of Ming Lan 知否知否应是绿肥红瘦&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Rèn Yàrú || 任亚茹 || 202570081706 || 63. Mogao Grottoes&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Rèn Yíngyíng || 任盈盈 || 202570081707 || 263. Shaolin Temple&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Shū Yǔlù || 舒雨璐 || 202570081708 || 133. Silk and porcelain: Celadon and Celadon Song《青花瓷》&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Líng Xiāoyáo || 凌逍遥 || 202570081693 || 70. Chinese folk argot&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Wèi Fāngxīn || 魏方鑫 || 202570081711 || 152. Traditional Cuisine: Chopsticks [[Media:Chopsticks_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Wú Hóngpíng || 吴洪萍 || 202570081713 || 31. Chinese clothing [[Media:Chinese Clothing_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Xiàng Xīnlěi || 向馨磊 || 202570081714 || 179. Traditional and Modern Views on Marriage and Love&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-13 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Xiàng Xuěbīng || 向雪冰 || 202570081715 || TBD - Xiàng Xuěbīng&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Xiào Sūqín || 肖苏秦 || 202570081716 || 197. Chinese tradition culture: The culture of Ronghua-Velvet Flowers 绒花&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Xióng Ruòyáo || 熊若瑶 || 202570081717 || 169. Cuisine: Luosifen&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yán Zhéwén || 严哲文 || 202570081718 || 9. Architecture: The Forbidden City [[Media: Architecture The Forbidden City.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Yáng Hàodān || 杨皓丹 || 202570081719 || 209. Tofu meatball with pig blood(猪血丸子）&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Yáng Jīnyǔ || 杨金雨 || 202570081720 || 96. Medicine: TCM - The Development of Chinese Medicine&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Yáng Jìngwèi || 杨婧蔚 || 202570081721 || 45. Facial Make-up: Face Changing in Sichuan Opera [[Media:Facial Make-up Face Changing in Sichuan Opera.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Yáng Xīrán || 杨晰然 || 202570081723 || 191. Aesthetic ideals and social customs: The Culture of Flowers  [[Media: 191. The Culture of Flowers.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Yáng Yǔxuān || 杨宇轩 || 202570081724 || 20. Milk tea 奶茶[[Media:Milk Tea-.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Yì Yǎlán || 易雅兰 || 202570081725 || 235.Bamboo Weaving 竹编 [[Media:Bamboo_Weaving_2025.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-20 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Yú Chēn || 余琛 || 202570081726 || 174. Traditional Cuisine: Jiaozi 饺子 [[Media: Jiaozi.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Yuè Ziháo || 岳子豪 || 202570081727 || 108. Opera: Peking Opera (京剧)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Zhāng Lì || 张丽 || 202570081728 || 180. Tangyuan (汤圆)[[Media:Tangyuan_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Zhāng Shuàichāo || 张帅超 || 202570081731 || Ancient Chinese education&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Zhāng Yǔméng || 张雨蒙 || 202570081732 || 208. Chinese traditional ornament: Buyao (步摇)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zhào Jǐntāo || 赵锦涛 || 202570081733 || Culture of Chinese Electric Car&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhào Mǐn || 赵敏 || 202570081734 || Gender: Wu Zetian: The Only Female Emperor of Imperial China&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Zhào Yíxiāo || 赵怡潇 || 202570081735 || 205. Bride-price&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Zhèng Shān || 郑珊 || 202570081736 || 278. The Beef Board Noodle&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Zhōu Wénxuān || 周文萱 || 202570081737 || 23. Body movement performance: Chinese Lion Dancing [[Media: Chinese Lion Dance.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-27 (周四) - 共 9 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Zhù Yèhuī || 祝烨晖 || 202570081739 || 251. Rice Noodle Roll 肠粉 [[Media: Rice Noodle Roll. pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Yǎqí || 陈雅琪 || 202570081740 || 157. Traditional Cuisine—hotpot&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Chén Yǔfēi || 陈宇飞 || 202570081741 || 91. Martial Arts: Wushu&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Huáng Yǎqiàn || 黄雅倩 || 202570081745 || 93. Medicine: Traditional Chinese Medicine (TCM) [[Media:Medicine: Traditional Chinese Medicine (TCM). pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Lín Zhǐyí || 林芷怡 || 202570081746 || 92. Frolics of the Five Animals (wuqinxi)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liú Kāngyí || 刘康怡 || 202570081747 || 112. Huagu Opera (花鼓戏)&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Lǚ Píng || 吕萍 || 202570081749 || 102. Music and instruments: guzheng&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Shěn Yàn || 沈燕 || 202570081751 || 241. Abacus (珠算)&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Tán Tíngtíng || 谭婷婷 || 202570081752 || 202. The Legend of Zhen Huan《甄嬛传》[[Media:The Legend of Zhen Huan.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-04 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Wèi Méng || 魏萌 || 202570081754 || Zhang Zhongjing&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Xiè Xuán || 谢璇 || 202570081755 || 02. Aesthetic ideals and social customs: Chinese marriage customs (中式婚礼)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Yáng Tíng || 杨婷 || 202570081756 || 254. Traditional Crafts: Tie-Dye&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yáng Yǔqíng || 杨雨晴 || 202570081757 || 259. Female writers&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Yáng Yuàn || 杨媛 || 202570081758 || 188. Science and Technology: Mobile Games (手游)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zhāng Yuè || 张悦 || 202570081760 || 265. Cuisine: changed spicy salted duck&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhōu Xuán || 周璇 || 202570081761 || 186. The &amp;quot;reference&amp;quot; of Chinese Music (中国音乐的&amp;quot;借鉴&amp;quot;)[[Media:The &amp;quot;reference&amp;quot; of Chinese Music_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Zhōu Yáng || 周洋 || 202570081762 || 148. Handcraft—Chinese knots&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Guō Yǔtíng || 郭雨婷 || 202570081763 || 238. Three famous chinese mountains 中国三山&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Jiāng Wǎnlíng || 姜宛灵 || 202570081685 || 1.Geographic Nature as a Basis for Cultural Development&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-11 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Lǐ Fán || 李凡 || 202570081764 || TBD - Lǐ Fán&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Péng Lùxī || 彭露曦 || 202570081765 || 250. Language: Hakka Dialect (客家话)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Hú Mínghào || 胡明浩 || 202570081766 || 270. The Yingge Dance (英歌舞)&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Huáng Lèlè || 黄乐乐 || 202570081767 || 6.The Four Most Handsome Men in Ancient China &lt;br /&gt;
|-&lt;br /&gt;
| 5 || Jiāng Jiāyǔ || 姜佳宇 || 202570081768 || 224. Jiangxi Cuisine (赣菜)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liáng Yǔtóng || 梁羽彤 || 202570081769 || 256. Danmu (弹幕)&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Péng Ruǐmiáo || 彭蕊苗 || 202570081770 || 213. Chinese Dreamcore (中式梦核)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Qín Níng || 秦宁 || 202570081771 || 212. Education: training Schools (教育：补习班)&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Wú Jǐnxuán || 吴瑾璇 || 202570081772 || 274. God of Wealth (财神)&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Hé Yǐng || 何颖 || 202570081744 || 276. Nail art (美甲)&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-18 (周四) - 共 8 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Yǐn Ziháo || 尹子豪 || 202570081773 || TBD - Yǐn Ziháo&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Yǔjiā || 陈雨佳 || 202570081775 || 203. Beverages: Tea&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Wāng Jīnyán || 汪金妍 || 202570081776 || 158. Traditional Cuisine: The Art of Chinese Cooking&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yì Yǔtíng || 易雨婷 || 202570081777 || 268. Table manners&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Hán Jiāyàn || 韩佳燕 || 202570081778 || 236. Landscapes and Tourism: Harbin Ice and Snow World&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liào Rútíng || 廖如婷 || 202570081779 || 169. Cuisine: Luosifen&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Wáng Huìān || 王慧安 || 202570081780 || 128. TikTok (Douyin)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Wú Héng || 吴姮 || 202570081781 || 215. Live Streaming E-commerce (直播电商)&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
=Session 1 Thu Sep 25 19:00-21:35 room 613 - Organizational issues=&lt;br /&gt;
&lt;br /&gt;
==What we learn in this class==&lt;br /&gt;
*We learn about Chinese culture from international, especially Western perspective. &lt;br /&gt;
*We learn about cultural phenomena, traditional Chinese culture.&lt;br /&gt;
*We learn English and Chinese terminology in the area of Chinese culture.&lt;br /&gt;
*We learn to think critically about cultural traditions and to appreciate the benefits from cultural traditions.&lt;br /&gt;
*We learn how to determine the location and role of Chinese culture within global culture.&lt;br /&gt;
*We learn basics of theories and models of intercultural communication and comparison.&lt;br /&gt;
*We learn the appreciate and respect the diversity of multipolar cultures and of integration.&lt;br /&gt;
*We become aware of the dangers of cultural discrimination (colonialism, religious missions, imperialism etc.).&lt;br /&gt;
&lt;br /&gt;
==Students' contribution==&lt;br /&gt;
*Every student needs to prepare the textbook texts of the respective chapters in the textbook ahead each week of class. &lt;br /&gt;
*Every student selects a topic, prepares 1 pptx presentations of 5 min. (without AI, and please indicate references and an AI statement at the end of the presentation) and a interactive quiz for everybody to take live in class with results shown after all will have answered. The topics and contents of the sessions are determined by the selection of the students.&lt;br /&gt;
*For the final exam, you write another chapter of the textbook in both Chinese and English, with &amp;quot;Terms and Expressions&amp;quot;, References, Questions and Answers, Statement regarding AI&lt;br /&gt;
&lt;br /&gt;
==Textbook==&lt;br /&gt;
You will receive the textbook for our class. We need a volunteer who integrates the last 92 new chapters into the word file. After tha, you will receive an updated version of the textbook. There are 283 topics of our textbook. Here you find all topics in the order of the book and with the names of the students who will translate the chapters into Chinese. Please select two topics by writing your name behind it and by setting it in '''bold'''. These topics will be presented in the form of a powerpoint presentation.&lt;br /&gt;
&lt;br /&gt;
==Agreement on use of classroom time==&lt;br /&gt;
Should we read the texts in class or should the students read the text ahead of class (especially learning the terms and expressions) and come to class prepared? How should we use our classroom time? (presentations, quizzes, discussions, exercise to translate adhoc an unknown text from the same area)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
----&lt;br /&gt;
==Homework for every session==&lt;br /&gt;
Please prepare the topics of the following session by reading the respective texts in the textbook (if you have not much time, you can read it in Chinese), learn the vocabulary and make yourself familiar with the questions asked under the text.&lt;br /&gt;
&lt;br /&gt;
==Teacher presentation: Introduction to Culture==&lt;br /&gt;
[[Media:01_Chin_Lang_Cult_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Media:02_Chin_Lang_Cult_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Homework for Session 2==&lt;br /&gt;
Please register on the Wiki and wait for the teacher to approve. You can click on https://bou.de/u and then &amp;quot;Register&amp;quot; in the top right corner, then input two times your pinyin name for username and real name in the way &amp;quot;Wang Jianguo&amp;quot;, type in some info about yourself and submit the form with accepting the terms and conditions. More detailed instructions for registration you find in the powerpoint presentation which you can download from here (&amp;quot;Teacher presentation&amp;quot;). &lt;br /&gt;
&lt;br /&gt;
==Prepare ppt (10 students)==&lt;br /&gt;
Grading Criteria for Powerpoint Presentations&lt;br /&gt;
&lt;br /&gt;
Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like &amp;quot;good&amp;quot; or &amp;quot;best&amp;quot;, but did it instead use vocabulary like &amp;quot;fascinating&amp;quot;, &amp;quot;surprising&amp;quot; etc. and also indicated to whom it is fascinating/surprising etc. and why?&lt;br /&gt;
&lt;br /&gt;
Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)&lt;br /&gt;
&lt;br /&gt;
Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?&lt;br /&gt;
&lt;br /&gt;
Was the presentation appropriate to the topic?&lt;br /&gt;
&lt;br /&gt;
Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?&lt;br /&gt;
&lt;br /&gt;
Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?&lt;br /&gt;
&lt;br /&gt;
Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?&lt;br /&gt;
&lt;br /&gt;
Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?&lt;br /&gt;
&lt;br /&gt;
Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?&lt;br /&gt;
&lt;br /&gt;
Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?&lt;br /&gt;
&lt;br /&gt;
Did you present your ppt file in the full screen mode?&lt;br /&gt;
&lt;br /&gt;
Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?&lt;br /&gt;
&lt;br /&gt;
Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Please select one of the following chapters of our textbook by writing your name behind the topic to give a 20 minute presentation on, plus an interactive quiz: The first ten presenters will have to present in two weeks!&lt;br /&gt;
&lt;br /&gt;
1.	Geographic Nature as a Basis for Cultural Development	17&lt;br /&gt;
&lt;br /&gt;
2.	Aesthetic ideals and social customs: Chinese Marriage Customs	22&lt;br /&gt;
&lt;br /&gt;
3.	Aesthetic ideals and social customs: Habits, Ways of Contacting	31&lt;br /&gt;
&lt;br /&gt;
4.	Aesthetic ideals and social customs: Marriage-Accompanying Songs in Hunan	40&lt;br /&gt;
&lt;br /&gt;
5.	Aesthetic ideals and social customs: Crying Marriage of Tujia	49&lt;br /&gt;
&lt;br /&gt;
6.	Aesthetic ideals and social customs: The Four Most Handsome Men in Ancient China	63&lt;br /&gt;
&lt;br /&gt;
7.	Animals: Panda	71 &lt;br /&gt;
&lt;br /&gt;
8.	Architecture	78&lt;br /&gt;
&lt;br /&gt;
9.	Architecture: The Forbidden City 	89&lt;br /&gt;
&lt;br /&gt;
10.	Architecture: Four Famous Bridges	102&lt;br /&gt;
&lt;br /&gt;
11.	Architecture: Four Great Pavilions	113&lt;br /&gt;
&lt;br /&gt;
12.	Architecture: Shengjing Imperial Palace	124&lt;br /&gt;
&lt;br /&gt;
13.	Architecture: Three Great Towers in China	131&lt;br /&gt;
&lt;br /&gt;
14.	Architecture: Fengshui in Chinese Architecture	145 &lt;br /&gt;
&lt;br /&gt;
15.	Army and weapons: Chinese Ancient Weapons	154&lt;br /&gt;
&lt;br /&gt;
16.	Army and weapons: Terracotta Army	163&lt;br /&gt;
&lt;br /&gt;
17.	Astrology: Chinese Astrology	170&lt;br /&gt;
&lt;br /&gt;
18.	Astrology: Calendar, The 24 Solar Terms	178&lt;br /&gt;
&lt;br /&gt;
19.	Astrology: Twelve Animals of the Chinese Zodiac	188&lt;br /&gt;
&lt;br /&gt;
20.	Beverages: Milk Tea	197&lt;br /&gt;
&lt;br /&gt;
21.	Beverages: Tea	203 (Zhang Mai)&lt;br /&gt;
&lt;br /&gt;
22.	Beverages: The Liquor Culture of Ancient China	209&lt;br /&gt;
&lt;br /&gt;
23.	Body movement performance: Chinese Lion Dancing 	218&lt;br /&gt;
&lt;br /&gt;
24.	Body movement performance: Stilts	223&lt;br /&gt;
&lt;br /&gt;
25.	Body movement performance: Traditional Chinese Dance	230&lt;br /&gt;
&lt;br /&gt;
26.	Chinese Writing: Ancient Writing and Painting Tool, Writing Brush	236&lt;br /&gt;
&lt;br /&gt;
27.	Chinese Writing: Calligraphy	246 (Tang Yan)&lt;br /&gt;
&lt;br /&gt;
28.	Chinese Writing: The Evolution of Calligraphy	252&lt;br /&gt;
&lt;br /&gt;
29.	Chinese Writing: Chinese Characters	262&lt;br /&gt;
&lt;br /&gt;
30.	Chinese Writing: Chinese Characters and Scripts	276&lt;br /&gt;
&lt;br /&gt;
31.	Clothing: Chinese Clothing	283&lt;br /&gt;
&lt;br /&gt;
32.	Clothing: Batik (Lanran)	291&lt;br /&gt;
&lt;br /&gt;
33.	Clothing: Cheongsam	301 &lt;br /&gt;
&lt;br /&gt;
34.	Confucianism: Confucian Culture	309  &lt;br /&gt;
&lt;br /&gt;
35.	Confucianism: Chinese Traditional Culture-Five Constant Virtues	324&lt;br /&gt;
&lt;br /&gt;
36.	Confucianism: Classical Philosophy - Confucius and Confucianism	332&lt;br /&gt;
&lt;br /&gt;
37.	Confucianism: Classical Philosophy - Reading The Analects	339 &lt;br /&gt;
&lt;br /&gt;
38.	Education: Ancient Chinese Education	350&lt;br /&gt;
&lt;br /&gt;
39.	Education: Historical Figures, The Four Talented Women of Ancient China	361&lt;br /&gt;
&lt;br /&gt;
40.	Education: Modern Chinese Education System	371&lt;br /&gt;
&lt;br /&gt;
41.	Education: The Nine-Grade Official Selection System in Wei, Jin, Southern and Northern Dynasties	386&lt;br /&gt;
&lt;br /&gt;
42.	Education: Yuelu Academy (One of the Four Most Prestigious Academies)	395&lt;br /&gt;
&lt;br /&gt;
43.	Facial Make-up	406&lt;br /&gt;
&lt;br /&gt;
44.	Facial Make-up: Cosmetics, Traditional Chinese Make-Up	413&lt;br /&gt;
&lt;br /&gt;
45.	Facial Make-up: Face Changing in Sichuan Opera	431&lt;br /&gt;
&lt;br /&gt;
46.	Fine Arts: Painting	440&lt;br /&gt;
&lt;br /&gt;
47.	Fine Arts: Bada Shanren and Qi Baishi	445&lt;br /&gt;
&lt;br /&gt;
48.	Fine Arts: Painting Riverside Scene at Tomb Sweeping Day	452&lt;br /&gt;
&lt;br /&gt;
49.	Fine Arts: Seal-cutting	459&lt;br /&gt;
&lt;br /&gt;
50.	Games: Go 围棋 	462（Zhao Qi）&lt;br /&gt;
&lt;br /&gt;
51.	Games: Kite Flying	468&lt;br /&gt;
&lt;br /&gt;
52.	Games: Mahjong: An Ancient Chinese card play	476（Jiang Ziqiang）&lt;br /&gt;
&lt;br /&gt;
53.	Garden Culture: Gardens	505&lt;br /&gt;
&lt;br /&gt;
54.	Garden Culture: Bonsai (Penjing) 	511&lt;br /&gt;
&lt;br /&gt;
55.	Garden Culture: The Summer Palace	519（Li Mei）&lt;br /&gt;
&lt;br /&gt;
56.	Garden Culture: Qingming Riverside Landscspe Garden	526&lt;br /&gt;
&lt;br /&gt;
57.	Gender: Wu Zetian: The Only Female Emperor of Imperial China	535&lt;br /&gt;
&lt;br /&gt;
58.	History: Carl and Cixi	548&lt;br /&gt;
&lt;br /&gt;
59.	Interieur: The Folding Screen	552&lt;br /&gt;
&lt;br /&gt;
60.	Landscapes and Tourism: Four Buddhist Shrines	561&lt;br /&gt;
&lt;br /&gt;
61.	Landscapes and Tourism: Four State-Level Cultural Relics	573&lt;br /&gt;
&lt;br /&gt;
62.	Landscapes and Tourism: Landscape, Five Famous Mountains	585&lt;br /&gt;
&lt;br /&gt;
63.	Landscapes and Tourism: Mogao Grottoes	593&lt;br /&gt;
&lt;br /&gt;
64.	Landscapes and Tourism: The Culture of Mount Tai 606（Qin Yi)&lt;br /&gt;
&lt;br /&gt;
65.	Landscapes and Tourism: Canal Culture：The Grand Canal（The Peking-Hangzhou Grand Canal）	621&lt;br /&gt;
&lt;br /&gt;
66.	Landscapes and Tourism: The Ancient Tea Horse Road	635&lt;br /&gt;
&lt;br /&gt;
67.	Landscapes and Tourism: Tourism, Nanking-An Ancient Capital of Six Dynasties	642&lt;br /&gt;
&lt;br /&gt;
68.	Language: Chinese Language	649&lt;br /&gt;
&lt;br /&gt;
69.	Language: Chinese Dialects	660&lt;br /&gt;
&lt;br /&gt;
70.	Language: Chinese Folk Argot	669&lt;br /&gt;
&lt;br /&gt;
71.	Literature: Ancient literature - Chinese Classical Fairy Tales	681&lt;br /&gt;
&lt;br /&gt;
72.	Literature: Ancient literature - Chinese Mythology	688&lt;br /&gt;
&lt;br /&gt;
73.	Literature: Ancient literature - Classical Literature	699&lt;br /&gt;
&lt;br /&gt;
74.	Literature: Ancient Literature - Four satirical novels in ancient China	706&lt;br /&gt;
&lt;br /&gt;
75.	Literature: Ancient literature: Four Folk Stories of Ancient China	715&lt;br /&gt;
&lt;br /&gt;
76.	Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China	725  (Duan Binyao)&lt;br /&gt;
&lt;br /&gt;
77.	Literature: Ancient Literature: The Classic of Mountains and Seas	748&lt;br /&gt;
&lt;br /&gt;
78.	Literature: Ancient literature: Yuefu	765&lt;br /&gt;
&lt;br /&gt;
79.	Literature: Premodern literature - China's Four Great Classical Novels	773 &lt;br /&gt;
&lt;br /&gt;
80.	Literature: Premodern literature - Li Bai's “The River-Merchant's Wife: A Letter” and its translations	780&lt;br /&gt;
&lt;br /&gt;
81.	Literature: Premodern literature: Strange Stories from a Chinese Studio	786&lt;br /&gt;
&lt;br /&gt;
82.	Literature: Premodern literature: Tang-Song	794&lt;br /&gt;
&lt;br /&gt;
83.	Literature: Tang and Song - Classical Prose Movement of late Tang Dynasty and Song Dynasty	823&lt;br /&gt;
&lt;br /&gt;
84.	Literature: Modern Literature	832&lt;br /&gt;
&lt;br /&gt;
85.	Literature: Modern Literature: Qian Zhongshu (Ch'ien Chung-shu)	841（Miao Yunlong）&lt;br /&gt;
&lt;br /&gt;
86.	Literature: Modern and Contemporary Literature: Literature, Science Fiction, and Fantasy	848&lt;br /&gt;
&lt;br /&gt;
87.	Literature: Contemporary Literature	859&lt;br /&gt;
&lt;br /&gt;
88.	Martial Arts: Huo Yuanjia	865&lt;br /&gt;
&lt;br /&gt;
89.	Martial Arts: Qigong	868&lt;br /&gt;
&lt;br /&gt;
90.	Martial Arts: Taiji (Tai Chi) Shadow Boxing	873&lt;br /&gt;
&lt;br /&gt;
91.	Martial Arts: Wushu	885&lt;br /&gt;
&lt;br /&gt;
92.	Martial Arts: Frolics of the Five Animals (Wuqinxi)	890&lt;br /&gt;
&lt;br /&gt;
93.	Medicine: Traditional Chinese Medicine (TCM)	900 &lt;br /&gt;
&lt;br /&gt;
94.	Medicine: TCM - Acupuncture and Moxibustion	907&lt;br /&gt;
&lt;br /&gt;
95.	Medicine: TCM - Diagnosis and Pharmacology	912&lt;br /&gt;
&lt;br /&gt;
96.	Medicine: TCM - The Development of Chinese Medicine	917&lt;br /&gt;
&lt;br /&gt;
97.	Medicine: TCM – The Chinese Medical Sage Zhang Zhongjing	924&lt;br /&gt;
&lt;br /&gt;
98.	Minority cultures: Lisu People and Daogan Festival of Lisu Ethnic Minority	934&lt;br /&gt;
&lt;br /&gt;
99.	Minority cultures: The Ethnic Minorities’ Costumes	941&lt;br /&gt;
&lt;br /&gt;
100.	Money culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty)	952&lt;br /&gt;
&lt;br /&gt;
101.	Money culture: The tradition of Red Envelope and Lucky Money 	962  (Xu Yangyang)&lt;br /&gt;
&lt;br /&gt;
102.	Music and instruments: Guzheng	975&lt;br /&gt;
&lt;br /&gt;
103.	Music and instruments: Pipa	986&lt;br /&gt;
&lt;br /&gt;
104.	Mythology: Gods and Immortals	996&lt;br /&gt;
&lt;br /&gt;
105.	Mythology: Huli-jing	1005&lt;br /&gt;
&lt;br /&gt;
106.	National Symbols: National Anthem	1018&lt;br /&gt;
&lt;br /&gt;
107.	National Symbols: National Flag	1026 （Liao Zuoyun）&lt;br /&gt;
&lt;br /&gt;
108.	Opera: Peking Opera	1035&lt;br /&gt;
&lt;br /&gt;
109.	Opera: Peking Opera Acrobatics	1043&lt;br /&gt;
&lt;br /&gt;
110.	Opera: Peking Opera Actor Mei Lanfang	1050 (Dai shiru)&lt;br /&gt;
&lt;br /&gt;
111.	Opera: Tea-picking Opera	1055&lt;br /&gt;
&lt;br /&gt;
112.	Opera: Hunan Flower-drum Opera (Huagu Opera)	1064&lt;br /&gt;
&lt;br /&gt;
113.	Philosophical Schools: Four Main Philosophical Schools	1076&lt;br /&gt;
&lt;br /&gt;
114.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy – Daoism	1087&lt;br /&gt;
&lt;br /&gt;
115.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading Tao Te Ching	1093&lt;br /&gt;
&lt;br /&gt;
116.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Sutra of Hui-neng	1099&lt;br /&gt;
&lt;br /&gt;
117.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Importance of Living	1106&lt;br /&gt;
&lt;br /&gt;
118.	Philosophical Schools (Daoism, Buddhism, Legalism): Legalism 	1119&lt;br /&gt;
&lt;br /&gt;
119.	Philosophy: Chinese Traditional Cultivation Culture	1129&lt;br /&gt;
&lt;br /&gt;
120.	Religion: Traditional Chinese Funeral Culture	1141&lt;br /&gt;
&lt;br /&gt;
121.	Religion: Buddhism	1155&lt;br /&gt;
&lt;br /&gt;
122.	Religion: Daoism	1170&lt;br /&gt;
&lt;br /&gt;
123.	Religion: Christianity	1175&lt;br /&gt;
&lt;br /&gt;
124.	Religion: Islam	1181&lt;br /&gt;
&lt;br /&gt;
125.	Science and Technology: Ancient Science and Technology	1185&lt;br /&gt;
&lt;br /&gt;
126.	Science and Technology: China's Four New Inventions	1191 (Yang Yue2)&lt;br /&gt;
&lt;br /&gt;
127.	Science and Technology: Compass	1217&lt;br /&gt;
&lt;br /&gt;
128.	Science and Technology: TikTok (Douyin)	1226&lt;br /&gt;
&lt;br /&gt;
129.	Science and Technology: Three Giant Home Appliance Enterprises In China 	1235&lt;br /&gt;
&lt;br /&gt;
130.	Science and Technology: Four Domestic Mobile Phone Companies	1257&lt;br /&gt;
&lt;br /&gt;
131.	        Silk and porcelain: Silk	1272  (Fei Xinyu)&lt;br /&gt;
&lt;br /&gt;
132.	Silk and porcelain: Porcelain	1277&lt;br /&gt;
&lt;br /&gt;
133.	Silk and porcelain: Celadon and Celadon Song 《青花瓷》歌词	1283(Wang Huaixing)&lt;br /&gt;
&lt;br /&gt;
134.	Silk Road - by land and by sea: Zhang Qian and the Silk Road	1291&lt;br /&gt;
&lt;br /&gt;
135.	Silk Road - by land and by sea: Zheng He and the Maritime Silk Road	1296&lt;br /&gt;
&lt;br /&gt;
136.	Silk Road - by land and by sea: Zheng He's Voyages	1300&lt;br /&gt;
&lt;br /&gt;
137.	Social: The Long-life Lock	1308&lt;br /&gt;
&lt;br /&gt;
138.	Social: Round Table Culture	1317 (Wu Jiating)&lt;br /&gt;
&lt;br /&gt;
139.	Stage entertainment: Crosstalk 相声	1325&lt;br /&gt;
&lt;br /&gt;
140.	Stage entertainment: Shadow Play	1332&lt;br /&gt;
&lt;br /&gt;
141.	Traditional Crafts: Carving	1340&lt;br /&gt;
&lt;br /&gt;
142.	Traditional Crafts: Chinese Jade Culture	1348&lt;br /&gt;
&lt;br /&gt;
143.	Traditional Crafts: Cloisonne	1363   &lt;br /&gt;
&lt;br /&gt;
144.	Traditional Crafts: Embroidery	1369&lt;br /&gt;
&lt;br /&gt;
145.	Traditional Crafts: Shu Embroidery (Sichuan Embroidery)	1373   &lt;br /&gt;
&lt;br /&gt;
146.	Traditional Crafts: Xiang Embroidery	1386（Zhang Huifang）&lt;br /&gt;
&lt;br /&gt;
147.	Traditional Crafts: Folk Art - Chinese Paper-cutting	1400&lt;br /&gt;
&lt;br /&gt;
148.	Traditional Crafts: Handcraft - Chinese Knots	1409&lt;br /&gt;
&lt;br /&gt;
149.	Traditional Crafts: Lacquerware	1418&lt;br /&gt;
&lt;br /&gt;
150.	Traditional Crafts: The Kingfisher Craft点翠	1423&lt;br /&gt;
&lt;br /&gt;
151.	Traditional Cuisine: Chinese Dining Etiquette	1436&lt;br /&gt;
&lt;br /&gt;
152.	Traditional Cuisine: Chopsticks	1450&lt;br /&gt;
&lt;br /&gt;
153.	Traditional Cuisine: Eight Major Cuisines of China	1456 (Zheng Kaiwu)&lt;br /&gt;
&lt;br /&gt;
154.	Traditional Cuisine: Four Distinct Regional Cuisines	1473&lt;br /&gt;
&lt;br /&gt;
155.	Traditional Cuisine: Breakfast Culture of Wuhan	1480(Liu Peini)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
156.	Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick	1491(Xiao Zixin)&lt;br /&gt;
&lt;br /&gt;
157.	Traditional Cuisine: Hotpot	1501 (Cao Chunyang)&lt;br /&gt;
&lt;br /&gt;
158.	Traditional Cuisine: The Art of Chinese Cooking	1508&lt;br /&gt;
&lt;br /&gt;
159.	Traditional Cuisine: Two Famous Dishes	1514&lt;br /&gt;
&lt;br /&gt;
160.	Traditional Festivals	1518……&lt;br /&gt;
&lt;br /&gt;
161.	Traditional Festivals: Lattice on Ancient Chinese Windows	1525&lt;br /&gt;
&lt;br /&gt;
162.	Traditional Festivals: Spring Festival Couplets	1538&lt;br /&gt;
&lt;br /&gt;
163.	Westernization: The Eastward Spread of Western Learning	1544&lt;br /&gt;
&lt;br /&gt;
164.	Westernization: The Westernization Movement	1550&lt;br /&gt;
&lt;br /&gt;
165.	Worship: Chinese Incense Culture	1558 (She Xiao)&lt;br /&gt;
&lt;br /&gt;
166.	Economy: Chinese Currency Changes	1569&lt;br /&gt;
&lt;br /&gt;
167.	History: Wang Shouren	1573 Lv Jiahao&lt;br /&gt;
&lt;br /&gt;
168.	Martial Arts: Chinese Swordsman Spirit	1582&lt;br /&gt;
&lt;br /&gt;
169.	Cuisine: Luosifen	1593 （Chen Sisi)&lt;br /&gt;
&lt;br /&gt;
170.	Fine Arts: Chinese Paper Cutting	1601 &lt;br /&gt;
&lt;br /&gt;
171.	Science and Technology: Taobao(淘宝) 	1611&lt;br /&gt;
&lt;br /&gt;
172.	Traditional Craft: Bronze	1623&lt;br /&gt;
&lt;br /&gt;
173.	Entertainment: Deyunshe 德云社	1631&lt;br /&gt;
&lt;br /&gt;
174.	Traditional Cuisine: Jiaozi	1644 （Liu Pei）&lt;br /&gt;
&lt;br /&gt;
175.	Aesthetic ideals and social customs: the Photo Retouching Culture in China	1655&lt;br /&gt;
&lt;br /&gt;
176.	Traditional Crafts: Handcraft - Oil-paper Umbrella	1664     &lt;br /&gt;
&lt;br /&gt;
177.	stage entertainment:Yuan drama	1676&lt;br /&gt;
&lt;br /&gt;
178.	Music and instruments: Erhu	1685&lt;br /&gt;
&lt;br /&gt;
179.	Traditional and Modern Views on Marriage and Love	1694 (Liu Yunxi)&lt;br /&gt;
&lt;br /&gt;
180.	Traditional Cuisine: Tangyuan	1701&lt;br /&gt;
&lt;br /&gt;
181.	Animals：Golden Monkey	1712（Xiao Yawen）&lt;br /&gt;
&lt;br /&gt;
182.	Chinese Economy: rich businessmen	1719 (Fu Sihui)&lt;br /&gt;
&lt;br /&gt;
183.	Opera: Chinese Local Operas	1727 （Wang Xinyu）&lt;br /&gt;
&lt;br /&gt;
184.	The Chinese tradition of ancestor worship	1740&lt;br /&gt;
&lt;br /&gt;
185.	Opera: Huangmei opera	1752 （Chu Hanqi）&lt;br /&gt;
&lt;br /&gt;
186.	The “reference” of Chinese Music	1759&lt;br /&gt;
&lt;br /&gt;
187.	Chinese Folk Art:Lion Dance	1767&lt;br /&gt;
&lt;br /&gt;
188.	Science and Technology: Mobile Games（手游）	1783(Du JIangping)&lt;br /&gt;
&lt;br /&gt;
189.	Clothing: Vintage Clothing	1790&lt;br /&gt;
&lt;br /&gt;
190.	Fine arts:Kunqu Opera	1798&lt;br /&gt;
&lt;br /&gt;
191.	Aesthetic ideals and social customs: The Culture of Flowers	1807 (Qiu Ping）&lt;br /&gt;
&lt;br /&gt;
192.	National Belief: the Chinese Dream	1818&lt;br /&gt;
&lt;br /&gt;
193.	Science and Technology: Buytogether（PDD) 	1825(Qi Zhiyang)&lt;br /&gt;
&lt;br /&gt;
194.	Aesthetic ideals and social customs：Marriage and Burial Customs of Tujia People	1845&lt;br /&gt;
&lt;br /&gt;
195.	Sports: Cuju (蹴鞠) 	1845 （Ouyang Yihong)&lt;br /&gt;
&lt;br /&gt;
196.	Science and Technology: The culture of Chinese Electric Vehicles 中国电动汽车	1845（Geng Hongmei)&lt;br /&gt;
&lt;br /&gt;
197.	Chinese tradition culture: The culture of Ronghua—Velvet Flowers 绒花	1845  &lt;br /&gt;
&lt;br /&gt;
198.	Stage entertainment: Northeast Errenzhuan (二人转) 	1845&lt;br /&gt;
&lt;br /&gt;
199.	Traditional Crafts: Dough Sculpture 面塑	1845&lt;br /&gt;
&lt;br /&gt;
200.	Nanchang Relic Museum for Haihun Principality of Han Dynasty	1845  &lt;br /&gt;
&lt;br /&gt;
201.	The culture of Grass cloth 夏布	1845 &lt;br /&gt;
&lt;br /&gt;
202.	The Legend of Zhen Huan 《甄嬛传》	1845 (Xiang Jianning)&lt;br /&gt;
&lt;br /&gt;
203.	Chinese horror movies 中式恐怖片	1845 (Zhang Jiaxin)&lt;br /&gt;
&lt;br /&gt;
204.	Stand-up comedy 单口喜剧	1845（Huang Sinan）&lt;br /&gt;
&lt;br /&gt;
205.	Bride-price（彩礼）	1845 &lt;br /&gt;
&lt;br /&gt;
206.	Chinese science fiction movies 中国科幻片	1845&lt;br /&gt;
&lt;br /&gt;
207.	Shandong cuisine鲁菜	1845(Lu Wei)&lt;br /&gt;
&lt;br /&gt;
208.	Chinese traditional ornament: Buyao （步摇）	1845 (Yang Jing)&lt;br /&gt;
&lt;br /&gt;
209.	Tofu meatball with pig blood (猪血丸子) 	1845       （Li Ting2）&lt;br /&gt;
&lt;br /&gt;
210.	Sunzi’s Art of War: Source for All Books on War (孙子兵法) 	1845&lt;br /&gt;
&lt;br /&gt;
211.	The Temple of Heaven：Reverence with Awe and Gratitude（天坛）	1845&lt;br /&gt;
&lt;br /&gt;
212.	Education：training Schools （教育：补习班）	1845 (Huang Yixuan2)&lt;br /&gt;
&lt;br /&gt;
213.	Chinese Dreamcore (中式梦核) 	1845  (Zhang Zixi)&lt;br /&gt;
&lt;br /&gt;
214.	Lu Ban, China’s inventor（中国发明家——鲁班）	1845 (Cai Yichun)&lt;br /&gt;
&lt;br /&gt;
215.	Live Streaming E-commerce（直播电商）	1845    (Tao Yao)&lt;br /&gt;
&lt;br /&gt;
216.	The Story of Ming Lan（知否知否，应是绿肥红瘦）	1845 (Ye Sitong)&lt;br /&gt;
&lt;br /&gt;
217.	Cha Bai Xi/Tea Latte Art (茶百戏) 	1845    （Yang Jiahong2)&lt;br /&gt;
&lt;br /&gt;
218.	Guangdong Herbal tea（广东凉茶）	1845(Gao Xiaoqing)&lt;br /&gt;
&lt;br /&gt;
219.	Chinese traditional art form：Seal carving（篆刻）	1845(Huang Qiaoqiao)&lt;br /&gt;
&lt;br /&gt;
220.	Rice cake (年糕) 	1845  （Dong Jiating）&lt;br /&gt;
&lt;br /&gt;
221.	Zhongyuan festival	1845 （Ou Huang）&lt;br /&gt;
&lt;br /&gt;
222.	Dulong: Facial tattoo (独龙族：纹面) 	1845&lt;br /&gt;
&lt;br /&gt;
223.	The Return of the Pearl Princess（还珠格格）	1845 （Lu Jiahui）&lt;br /&gt;
&lt;br /&gt;
224.	Chinese Food：Jiangxi Cuisine（赣菜）	1845 (Liao Dan)&lt;br /&gt;
&lt;br /&gt;
225.	&amp;quot;Cun Chao&amp;quot;: China's village football league（“村超”：中国乡村足球联赛）	1845 (Shen Shuai)&lt;br /&gt;
&lt;br /&gt;
226.	Landscapes and Tourism: Junshan Island (君山岛) 	1845&lt;br /&gt;
&lt;br /&gt;
227.	Chinese Bossy Fictions &amp;amp; Micro-drama（中国式霸总小说&amp;amp;短剧）	1845 (He Yunfeng)&lt;br /&gt;
&lt;br /&gt;
228.	Chinese Traditional Medicine (中医药）——— Mortise and Tenon Joint（榫卯结构）	1845&lt;br /&gt;
&lt;br /&gt;
229.	Jingdezhen Porcelain	1845 (Xiao Luyu)&lt;br /&gt;
&lt;br /&gt;
230.	Gayageum（伽倻琴）	1845 (Zhang Meiling)&lt;br /&gt;
&lt;br /&gt;
231.	The plaque and couplet in Chinese garden（园林匾额对联）	1845 (Wang Yuxin)&lt;br /&gt;
&lt;br /&gt;
232.	Sun Wukong（孙悟空）	1845 （Li Yuan2）&lt;br /&gt;
&lt;br /&gt;
233.	Traditional Chinese Pigments（中国传统颜料）	1845 (Cao Yuan)&lt;br /&gt;
&lt;br /&gt;
234.	Dragon Lantern Dance（舞龙灯）	1845 （Jin Yichen）&lt;br /&gt;
&lt;br /&gt;
235.	Bamboo Weaving (竹编）	1845 (Chen Anqi)&lt;br /&gt;
&lt;br /&gt;
236.	Landscapes and Tourism: Harbin Ice and Snow World (冰雪大世界) 	1845 (Xu Xinwen)&lt;br /&gt;
&lt;br /&gt;
237.	Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan) 	1845 （Li Zihan2）&lt;br /&gt;
&lt;br /&gt;
238.	Three Famous Chinese Mountains(中国三山) 	1845（Liu  Chang）&lt;br /&gt;
&lt;br /&gt;
239.	Female Emperor---Wu Zetian	1845  (Song Xin)&lt;br /&gt;
&lt;br /&gt;
240.	Clay sculpture (泥塑）	1845 (Chen Lin)&lt;br /&gt;
&lt;br /&gt;
241.	Abacus (中国珠算）	1845&lt;br /&gt;
&lt;br /&gt;
242.	Hunan Rice Noodles（湖南米粉）	1845 (Gong Wei)&lt;br /&gt;
&lt;br /&gt;
243.	Chinese name（中国姓名文化）	1845  &lt;br /&gt;
&lt;br /&gt;
244.	Chinese popular viral memes (中国网络社交媒体“热梗”）	1845(Xiao Yikang)&lt;br /&gt;
&lt;br /&gt;
245.	Douzhi (豆汁) 	1845(Li Linyao) &lt;br /&gt;
&lt;br /&gt;
246.	New Year Wood-block Paintings (木版年画）	1845（Du Yuan）&lt;br /&gt;
&lt;br /&gt;
247.	Carved lacquer（雕漆）	1845 （Liu Qi）&lt;br /&gt;
&lt;br /&gt;
248.	Jing Gang Mountain (井冈山）	1845 （Yu Jingfang）&lt;br /&gt;
&lt;br /&gt;
249.	Intangible Cultural Heritage: Tongguan Kiln （铜官窑）	1845&lt;br /&gt;
&lt;br /&gt;
250.	Language: Hakka Dialect（客家话）	1845&lt;br /&gt;
&lt;br /&gt;
251.	Rice noodle roll（肠粉）	1845 ( Li Mingfeng )&lt;br /&gt;
&lt;br /&gt;
252.	Traditional Cuisine: Northeastern Chinese Cuisine(东北菜）	1845（Liu Shutian）&lt;br /&gt;
&lt;br /&gt;
253.	Yuelu Mountain (岳麓山) 	1845（Chen Ting）&lt;br /&gt;
&lt;br /&gt;
254.	Traditional Crafts：Tie-Dye（扎染）	1845（Zhang Qi）&lt;br /&gt;
&lt;br /&gt;
255.	Chinese-style sun protection (中式防晒）	1845（Zhao Yashi）&lt;br /&gt;
&lt;br /&gt;
256.	Danmu (弹幕）	1845 (Zhou Le)&lt;br /&gt;
&lt;br /&gt;
257.	Yangshao Culture（仰韶文化）	1845&lt;br /&gt;
&lt;br /&gt;
258.	Indigo Dyeing (蓝染) 	1845&lt;br /&gt;
&lt;br /&gt;
259.	Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua	1845 (Zhou Tianyi)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
260.	Wedding dress in the Song Dynasty (宋代婚服) 	1845 (Liu Chao) &lt;br /&gt;
&lt;br /&gt;
261.	The cultural idea oft he great unification in ancient China (中国古代的大一统文化思想) 	1845&lt;br /&gt;
&lt;br /&gt;
262.	The Four Pillars of Destiny (八字) (Li Jiayi)	1845 &lt;br /&gt;
&lt;br /&gt;
263.	Shaolin Temple (少林寺) 	1845 (Zuo Fang)&lt;br /&gt;
&lt;br /&gt;
264.	Single bamboo drifting（独竹漂）	1845&lt;br /&gt;
&lt;br /&gt;
265.	Cuisine: Changde spicy salted duck 酱板鸭传说的由来	1845 （Xing Xueqing）&lt;br /&gt;
&lt;br /&gt;
266.	Hui Culture (徽文化)	1845(Liu Jianan)&lt;br /&gt;
&lt;br /&gt;
267.	Ma Zu Culture (妈祖文化)	1845 (Yan Jidong)&lt;br /&gt;
&lt;br /&gt;
268.	Table Manners 	1845（Luo Yan）&lt;br /&gt;
&lt;br /&gt;
269.	Music of the Mongol nationality (蒙古族音乐)	1845&lt;br /&gt;
&lt;br /&gt;
270.	The Yingge Dance（英歌舞）	1845  （Jiang Xinyue)&lt;br /&gt;
&lt;br /&gt;
271.	Palace Lantern（宫灯）	1845  （Shao Keyuan）&lt;br /&gt;
&lt;br /&gt;
272.	Chinese Term of Endearment（中国亲昵称谓）	1845  (Zeng Zhi）&lt;br /&gt;
&lt;br /&gt;
273.	Changsha Stinky Tofu（长沙臭豆腐) 	1845(Luo Sicheng)[[File:Changsha Stinky Tofu.pptx]]&lt;br /&gt;
&lt;br /&gt;
274.	God of Wealth(财神) 	1845 &lt;br /&gt;
&lt;br /&gt;
275.	Zhuazhou（抓周）	1845 （Zeng Xiaohui）&lt;br /&gt;
&lt;br /&gt;
276.	Nail art（美甲）	1845 （Luo Jiaxin）&lt;br /&gt;
&lt;br /&gt;
277.	Mirror (镜子) 	1845   (Cheng Sixiang) &lt;br /&gt;
&lt;br /&gt;
278.	The Beef Board Noodle (牛肉板面) 	1845(Yan Xiang)&lt;br /&gt;
&lt;br /&gt;
279.	Huo Qubing (霍去病）	1845 （Luo Jingyan）&lt;br /&gt;
&lt;br /&gt;
280.	Chinese Courtyard Houses（中国四合院）	1845 (Guo Cili)&lt;br /&gt;
&lt;br /&gt;
281.	Music and instruments: Yangqin（扬琴）	1845（Dai Yexun）&lt;br /&gt;
&lt;br /&gt;
282.	Black Myth: Wukong（黑神话 悟空）	1845 (Chen Zhen)&lt;br /&gt;
&lt;br /&gt;
283.	Guangdong Morning Tea Culture （广东早茶文化）	1845 （Zheng Jinlian）&lt;br /&gt;
&lt;br /&gt;
=Session 02 Fri Feb 28 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
==Teacher presentation: Introduction to Culture==&lt;br /&gt;
[[Media:02_Chin_Lang_Cult_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Topics for today==&lt;br /&gt;
Please copy and paste your presentation topic, your name here and add your powerpoint file (size limit 10 MB)&lt;br /&gt;
&lt;br /&gt;
You need to copy all the topics for the whole semester to the sessions NOW. If you do not do it sufficiently in advance, how can the fellow students prepare the texts?&lt;br /&gt;
&lt;br /&gt;
Please remember that you have to indicate the 10 topics for Friday on the course website under &amp;quot;Session 2&amp;quot; with the topic name, student name, powerpoint uploaded (max size 10 MB), all presentations will be each on 1 topic only and cannot exceed 5 minutes. They have to be interactive and helpful from the perspective of an interpreter or translator who needs to prepare his/her work on this topic.&lt;br /&gt;
&lt;br /&gt;
27. Chinese Calligraphy (Tang Yan) [[Media:Chinese_Calligraphy.pptx]]&lt;br /&gt;
&lt;br /&gt;
52. Games: Mahjong: An Ancient Chinese card play 476（Jiang Ziqiang）[[Media:Mahjong-Jiang_Ziqiang.pptx]]&lt;br /&gt;
&lt;br /&gt;
55. Garden Culture: The Summer Palace 519（Li Mei）[[Media:The Summer Palace - Li Mei.pptx]]&lt;br /&gt;
&lt;br /&gt;
76. Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China 725 (Duan Binyao) [[Media:Duan_Binyao_-76Su_Shi_and_Delegation_Literature.pptx]]&lt;br /&gt;
&lt;br /&gt;
85. Literature: Modern Literature: Qian Zhongshu (Miao Yunlong)[[Media:Qian_Zhongshu_Miao_Yunlong.pptx]]&lt;br /&gt;
&lt;br /&gt;
Tea Latte Art (Xiang Jianning)&lt;br /&gt;
&lt;br /&gt;
Topic 7&lt;br /&gt;
&lt;br /&gt;
Topic 8&lt;br /&gt;
&lt;br /&gt;
Topic 9&lt;br /&gt;
&lt;br /&gt;
Topic 10&lt;br /&gt;
&lt;br /&gt;
=Session 03 Fri Mar 07 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
==Presentations==&lt;br /&gt;
1. Topic 21: Beverages: Tea 203 (Zhang Mai) [[Media:Tea_Spring_2025.pptx]] 86&lt;br /&gt;
&lt;br /&gt;
2. Topic 64: Landscapes and Tourism: The Culture of Mount Tai 606 (Qin Yi) [[Media:Mount_Tai_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
3. Topic 101. Money culture: The tradition of Red Envelope and Lucky Money 962 (Xu Yangyang) [[Media:Lucky_Money_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
4. Topic 107:National Symbols: Culture of the National Flag 1026 （Liao Zuoyun）[[Media:Culture_of_the_National_Flag_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
5. Topic 155:Traditional Cuisine: Breakfast Culture of Wuhan 1480 (Liu Peini) [[Media:Wuhan_Breakfast_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
6. Topic 157:Traditional Cuisine: Hotpot 1501 (Cao Chunyang)  [[Media:Hot_Pot_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
7. Topic 126: China's four new inventions 1191(Yang Yue2).) [[Media:China's_Four_New_Great_Inventions_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Notes on presentations==&lt;br /&gt;
Most students did not do their homework. 素质 in Chinese and international culture. Taking over responsibility. Being independent. Making sure that things run. Taking care of others. Not to do the homework in time (displaying the 13 presentations of each session) has disadvantages also for the other students, who cannot prepare.&lt;br /&gt;
&lt;br /&gt;
1. 14:43-49 Only Chinese tradition explained, not Indian, Egyptian etc. &amp;quot;Black tea&amp;quot; (in English all &amp;quot;hong cha&amp;quot; is called &amp;quot;black tea&amp;quot;), British tea culture (add milk)&lt;br /&gt;
&lt;br /&gt;
2. 14:55-15:00 Personal origin: Shandong, personal experience: climbed Mount Tai 4 times, Sacrificial Culture, Culture of Literati, Folk Belief: God of Mount Tai, Blue Rosy Cloud Fairy; Spiritual Symbolism&lt;br /&gt;
&lt;br /&gt;
3. 15:04-15:10 Legend, Tradition and Contrast, Significance; Sui Monster ya sui qian; contrast in the West: Giving money as a present is considered not as good as a present itself, giving money in an envelope has the bad taste of bribing (transparency.org); in China you can even go to the temple and pray for money&lt;br /&gt;
&lt;br /&gt;
4. 15:29-15:34 historical details of design, red meaning “stop” internationally, “achieve the great rejuvenation of the Chinese nation” (maybe a newer concept than the flag?), connection with earlier historical flags and other flags like of the communist movement, North Korea, ancient Soviet Union &lt;br /&gt;
&lt;br /&gt;
5. 15:41-15:46 dialect terms (don’t use pinyin), analogy, breakfast is one of the most resilient cultural elements a person sticks to, guozao, 热干面, missing: characteristics like that it needs to be prepared quickly because the tradition of the dock workers&lt;br /&gt;
&lt;br /&gt;
6. 15:56-16:01 hot pot history originated in China (?), regional differences within China 87&lt;br /&gt;
&lt;br /&gt;
7. 16:02-16:06 4 new inventions - not explained that these inventions were invented in other countries. 86&lt;br /&gt;
&lt;br /&gt;
==Student grades: 平时成绩/签到==&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
75/103 students, 24级 MA翻译, class representative: Zhang Jiaxin&lt;br /&gt;
#	Jin Yichen &lt;br /&gt;
#	lu jiahui &lt;br /&gt;
#	li yuan&lt;br /&gt;
#	cao yuan&lt;br /&gt;
#	xiao luyu&lt;br /&gt;
#	zhang jiaxin +5&lt;br /&gt;
#	ye sitong&lt;br /&gt;
#	zhao yashi&lt;br /&gt;
#	jiang xinyue&lt;br /&gt;
#	yan xiang&lt;br /&gt;
#	fei xinyu &lt;br /&gt;
#	zhang qi&lt;br /&gt;
#	dai shiru&lt;br /&gt;
#	zhang zixi&lt;br /&gt;
#	zheng kaiwu&lt;br /&gt;
#	cai yichun&lt;br /&gt;
#	yang jing&lt;br /&gt;
#	liao dan&lt;br /&gt;
#	luo yan&lt;br /&gt;
#	qin yi&lt;br /&gt;
#	shao keyuan&lt;br /&gt;
#	cao chunyang&lt;br /&gt;
#	xu yangyang&lt;br /&gt;
#	liao zuoyun&lt;br /&gt;
#	cheng sixiang&lt;br /&gt;
#	du jiangping&lt;br /&gt;
#	liu qi&lt;br /&gt;
#	miao yunlong&lt;br /&gt;
#	huang qiaoqiao&lt;br /&gt;
#	chen lin&lt;br /&gt;
#	duan binyao&lt;br /&gt;
#	li ting&lt;br /&gt;
#	zeng zhi&lt;br /&gt;
#	xing xueqing&lt;br /&gt;
#	luo jingyan&lt;br /&gt;
#	liu shutian&lt;br /&gt;
#	gao xiaoqing&lt;br /&gt;
#	chen zhen&lt;br /&gt;
#	luo guoqiang -1-1-1&lt;br /&gt;
#	she xiao &lt;br /&gt;
#	he yunfeng &lt;br /&gt;
#	liu ying&lt;br /&gt;
#	du yuan &lt;br /&gt;
#	li jiayi &lt;br /&gt;
#	tao yao &lt;br /&gt;
#	xu xinwen &lt;br /&gt;
#	ou huang &lt;br /&gt;
#	liu peini&lt;br /&gt;
#	jiang ziqiang&lt;br /&gt;
#	zhang huifang&lt;br /&gt;
#	liu chao&lt;br /&gt;
#	liu yunxi &lt;br /&gt;
#	luo jiaxin&lt;br /&gt;
#	li mei&lt;br /&gt;
#	zeng xiaohui&lt;br /&gt;
#	huang yixuan&lt;br /&gt;
#	chen anqi&lt;br /&gt;
#	chen ting&lt;br /&gt;
#	zhang mai&lt;br /&gt;
#	yuan xiaolin -1-1&lt;br /&gt;
#	li mingfeng&lt;br /&gt;
#	dai yexun-1-1&lt;br /&gt;
#	yang pei -1&lt;br /&gt;
#	tang yan&lt;br /&gt;
#	xiang jianning-1&lt;br /&gt;
#	liu chang -1&lt;br /&gt;
#	wang yuxin&lt;br /&gt;
#	lv jiahao-1&lt;br /&gt;
#	dong jiating&lt;br /&gt;
#	lu wei&lt;br /&gt;
#	yang yue&lt;br /&gt;
#	guo cili&lt;br /&gt;
#	shen shuai&lt;br /&gt;
#	Ouyang yihong&lt;br /&gt;
#	li zihan -1&lt;br /&gt;
#	zuo fang&lt;br /&gt;
#	fu sihui&lt;br /&gt;
#	xiao zixin -1&lt;br /&gt;
#	zhou tianyi -1&lt;br /&gt;
#	qi zhiyang -1-1&lt;br /&gt;
#	liu pei &lt;br /&gt;
#	gong wei&lt;br /&gt;
#	chen sisi&lt;br /&gt;
#	huang sinan&lt;br /&gt;
#	xiao yikang&lt;br /&gt;
#	yu jingfang&lt;br /&gt;
#	luo sicheng&lt;br /&gt;
#	yang jiahong&lt;br /&gt;
#	yan jidong&lt;br /&gt;
#	xiao yawen&lt;br /&gt;
#	geng hongmei&lt;br /&gt;
#	zhou le&lt;br /&gt;
#	qiu ping&lt;br /&gt;
#	wang huaixing&lt;br /&gt;
#	wang xinyu&lt;br /&gt;
#	chu hanqi&lt;br /&gt;
#	wu jiating&lt;br /&gt;
#	zhang meiling&lt;br /&gt;
#	liu jianan&lt;br /&gt;
#	song xin&lt;br /&gt;
#	zhao qi&lt;br /&gt;
#	zheng jinlian&lt;br /&gt;
#	li linyao&lt;br /&gt;
&lt;br /&gt;
=Session 04 Fri Mar 14 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 260：Wedding Dress in the Song Dynasty(Liu Chao)[[Media:260 The Wedding Dress in the Song Dynasty.pptx]]&lt;br /&gt;
#Topic 146: Traditional crafts: Xiang embroidery 1386(Zhang Huifang) [[Media:Hunan_embroidery_spring_2025.pptx]]&lt;br /&gt;
#Topic 153:Traditional Cuisine: Eight Major Cuisines of China 1456 (Zheng Kaiwu)[[Media:Media Eight Major Cuisines of China.pptx]]&lt;br /&gt;
#Topic 233: Traditional Chinese Pigments (Cao Yuan)[[Media:Traditional Chinese Pigments.pptx]]&lt;br /&gt;
#Topic 182: Chinese Economy:  rich businessmen (Fu Sihui) [[Media:Rich_Businessmen_Spring_2025.pptx]]&lt;br /&gt;
#Topic 156: Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick p. 1491 (Xiao Zixin)  [[Media:Tanghulu_Spring_2025.pptx]]&lt;br /&gt;
#Topic 138: Social: Round Table Culture	1317 (Wu Jiating)  [[Media:Round_Table_Culture_Spring_2025.pptx]]&lt;br /&gt;
#Topic 174: Jiaozi (Liu Pei)  [[Media:Dumplings_Spring_2025.pptx]]&lt;br /&gt;
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing)&lt;br /&gt;
&lt;br /&gt;
=Session 05 Fri Mar 21 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 50: Games: Go 围棋 462（Zhao Qi） [[Media:Weiqi_Go_Spring_2025.pptx]]&lt;br /&gt;
#Topic 110:Opera: Peking Opera Actor Mei Lanfang 1050 (Dai shiru)[[Media:Opera Peking Opera Actor Mei Lanfang.pptx]]&lt;br /&gt;
# Topic 131: Silk and porcelain: Silk  (Fei Xinyu) [[Media:Silk_Spring_2025.pptx]]&lt;br /&gt;
# Topic 224: Chinese Food：Jiangxi Cuisine（赣菜）(Liao Dan) [[Media:Jiangxi_Cuisine.pptx]]&lt;br /&gt;
# Topic 169: Cuisine: Luosifen  1593 (Chen Sisi) ） [[Media:Luosifen_Spring_2025.pptx]]&lt;br /&gt;
# Topic 167: History: Wang Shouren 1573 （Lv Jiahao)[[Media:History_Wang_Shouren_.pptx]]&lt;br /&gt;
# Topic 183: Jiangxi Gan Opera （Wang Xinyu） [[Media:Jiangxi Gan opera.pptx]]&lt;br /&gt;
# Topic 165: Worship: Chinese Incense Culture (She Xiao) [[Media:Chinese Incense Culture.pptx]]&lt;br /&gt;
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing) [Media: Silk and Porcelain]&lt;br /&gt;
&lt;br /&gt;
=Session 06 Fri Mar 28 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
&lt;br /&gt;
#Topic 188:Mobile Games 手游 1783 （Du Jiangping）[[Media:Mobile_Game.pptx]]&lt;br /&gt;
#Topic 191:Aesthetic ideals and social customs: The Culture of Flowers 1807 (Qiu Ping）)[[Media:Aesthetic_ideals_and_social_customs-_The_Culture_of_Flowers.pptx]]&lt;br /&gt;
#Topic 193:Science and Technology: Buytogether（PDD) 1825(Qi Zhiyang)&lt;br /&gt;
#Topic 195:Sports: Cuju (蹴鞠) 1845 （Ouyang Yihong)[[Media: Cuju.pptx]]&lt;br /&gt;
#Topic 202:The Legend of Zhen Huan 《甄嬛传》 1845 (Xiang Jianning)[[Media: The Legend of Zhen Huan.pptx]]&lt;br /&gt;
#Topic 203:Chinese horror movies 中式恐怖片 1845 (Zhang Jiaxin)[[Media: Chinese Horror Movies.pptx]]&lt;br /&gt;
#Topic 185:Opera: Huangmei opera 1752 （Chu Hanqi）)[[Media: Huangmei Opera.pptx]]&lt;br /&gt;
#Topic 181:Animals：Golden Monkey 1712（Xiao Yawen）&lt;br /&gt;
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
&lt;br /&gt;
=HOLIDAY Session 07 Fri Apr 04 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
清明节4月4日——4月6日&lt;br /&gt;
=Session 08 Fri Apr 11 14:30-16:10 Zhishan Bldg. room 303 - Student presentations=&lt;br /&gt;
#Topic 133:Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing）&lt;br /&gt;
#Topic 179:Traditional and Modern Views on Marriage and Love（Liu Yunxi）[[Media:Traditional and Modern Views on Marriage and Love .pptx]]&lt;br /&gt;
#Topic 181:Animals：Golden Monkey(Xiao Yawen)&lt;br /&gt;
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
#Topic 204:Stand-up comedy 单口喜剧 1845（Huang Sinan）&lt;br /&gt;
#Topic 220:Rice cake 年糕 (Dong Jiating)&lt;br /&gt;
#Topic 208:Chinese traditional ornament: Buyao(Yang Jing)[[Media:Chinese Traditional Ornament-Buyao.pptx]]&lt;br /&gt;
#Topic 209:Tofu meatball with nia blood(Li Ting2)[[Media:Pig_Blood_Balls.pptx]]&lt;br /&gt;
#Topic 212:Education：training Schools （教育：补习班） 1845 (Huang Yixuan2) [[Media:Training classes .pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 09 Fri Apr 18 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 213: Chinese Dreamcore (Zhang Zixi)[[Media:Chinese Dreamcore.pptx]]&lt;br /&gt;
#Topic 215: Live-streaming e-commerce (Tao Yao)[[Media:Live-Streaming E-Commerce.pptx]]&lt;br /&gt;
#Topic 216: The Story of Ming Lan (Ye Sitong)[[Media:The Story of Minglan.pptx]]&lt;br /&gt;
#Topic 218: Guangdong Herbal tea (Gao Xiaoqing)&lt;br /&gt;
#Topic 219: Chinese traditional art form：Seal carving（篆刻） (Huang Qiaoqiao)[[Media:Seal carving.pptx]]&lt;br /&gt;
#Topic 207: Shan Dong Cuisine (Lu Wei) [[Media:Lu_Wei-207-Shandong_Cuisine.pptx]]&lt;br /&gt;
#Topic 221: Zhongyuan Festival (Ou Huang)[[Media:The Zhongyuan Festival.pptx]]&lt;br /&gt;
#Topic 223: The Return of the Pearl Princess (Lu Jiahui)[[Media:The Return of the Pearl Princess.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 10 Fri Apr 25 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 217: Cha Bai Xi/Tea Latte Art（茶百戏）(Yang Jiahong)[[Media:ChaBaiXi.pptx]]&lt;br /&gt;
#Topic 225: Cun Chao&amp;quot;: China's village football league（“村超”：中国乡村足球联赛）(Shen Shuai)&lt;br /&gt;
#Topic 227: Chinese Bossy Fictions &amp;amp; Micro-drama（中国式霸总小说&amp;amp;短剧） 1845 (He Yunfeng)[[Media:Chinese_Bossy_Fictions_and_Microdramas.pptx]]&lt;br /&gt;
#Topic 229: Jingdezhen Porcelain(Xiao Luyu)[[Media:Jingdezhen Porcelain.pptx]]&lt;br /&gt;
#Topic 230: Gayageum（伽倻琴）(Zhang Meiling) [[Media:Gayageum.pptx]]&lt;br /&gt;
#Topic 231: The plague and couplet in Chinese garden(Wang Yuxin)[[Media:The Plague and Couplets in Chinese Garden.pptx]]&lt;br /&gt;
#Topic 232: Sun Wukong(Li Yuan)[[Media:0425 Sun Wukong.pptx]]&lt;br /&gt;
#Topic 234: Dragon Lantern Dance(Jin Yichen)[[Media:Jin Yichen Dragon Lantern Dance.pptx]]&lt;br /&gt;
#Topic 235: Bamboo Weaving(Chen Anqi)[[Media:Bamboo Weaving.pptx]]&lt;br /&gt;
#Topic 236: Landscapes and Tourism: Harbin Ice and Snow World(Xu Xinwen)[[Media:Harbin Ice and Snow World.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Please enroll in ai platform==&lt;br /&gt;
Please enroll (register) in the platform https://dcg.de/ai/&lt;br /&gt;
&lt;br /&gt;
=HOLIDAY Session 11 Fri May 02 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
劳动节5月1日——5月5日&lt;br /&gt;
&lt;br /&gt;
=Session 12 Tue May 06 10:00-11:40 room 613 - Student presentations=&lt;br /&gt;
#Topic 238: Three Famous Chinese Mountains(Liu Chang)&lt;br /&gt;
#Topic 239: Female emperor-Wu Zetian(女皇武则天)(Song Xin)  [[Media:Wu Zetian.pptx]]&lt;br /&gt;
#Topic 240: Clay sculpture (泥塑）(Chen Lin)[[Media:Clay Sculpture.pptx]]&lt;br /&gt;
#Topic 242: Hunan Rice Noodles(Gong Wei)[[Media:Hunan Rice Noodles.pptx]]&lt;br /&gt;
#Topic 244: Chinese Popular Memes(中国网络流行热梗）(Xiao Yikang)[[Media:Chinese popular Memes.pptx]] &lt;br /&gt;
#Topic 245: Douzhi (豆汁)(Li Linyao)[[Media:Douzhi.pptx]]&lt;br /&gt;
#Topic 246: New Year Wood-block Paintings(Du Yuan)[[Media:Du Yuan New Year Wood-block Painting.pptx]]&lt;br /&gt;
#Topic 247: Carved lacquer（雕漆）(Liu Qi)[[Media:Carved lacquer.pptx]]&lt;br /&gt;
#Topic 237: Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan)(Li Zihan)&lt;br /&gt;
&lt;br /&gt;
==Regarding Wu Zetian‘s blank Steele==&lt;br /&gt;
关于武则天的“无字碑”（又称“无字碑记”）为何没有刻字，学界和民间流传着几种主要的假设：&lt;br /&gt;
	#功过自有后人评说（最广为流传）：武则天希望后世自己来评价她的一生，不愿由自己或当时的人定论。这种说法强调了她的自信与超越常规。&lt;br /&gt;
	#避讳批评或争议：武则天是中国历史上唯一的女皇帝，争议颇多。她可能认为无论写什么内容都容易引发非议，因此选择不刻字以避免争议。&lt;br /&gt;
	#彰显佛教思想：她信奉佛教，而佛教讲究“空”与“无”，无字碑可能象征“空性”或“无常”，体现她的宗教哲学。&lt;br /&gt;
	#未来自我书写：也有人猜测她原计划晚年或死前再刻碑文，但去世后未及实现，遂留下空碑。&lt;br /&gt;
	#彰显权力与独特性：无字碑作为一种非同寻常的表达形式，也可视为权力和个性的象征，显示她与众不同的统治地位。&lt;br /&gt;
&lt;br /&gt;
⸻&lt;br /&gt;
&lt;br /&gt;
English Translation:&lt;br /&gt;
&lt;br /&gt;
There are several main hypotheses about why Wu Zetian’s stele (often called the “Wordless Stele”) bears no inscription:&lt;br /&gt;
#“Let future generations judge” (most popular view): Wu Zetian may have wanted her life and legacy to be judged by later generations rather than writing her own praise. This interpretation highlights her confidence and forward-thinking.&lt;br /&gt;
#To avoid criticism or controversy: As the only female emperor in Chinese history, Wu Zetian was a controversial figure. She may have felt that any written content could provoke criticism, so she left it blank.&lt;br /&gt;
#Reflecting Buddhist philosophy: A devout Buddhist, she may have chosen to leave the stele blank as a symbol of “emptiness” or impermanence, ideas central to Buddhist thought.&lt;br /&gt;
#Intended to write later: Some believe she planned to inscribe it later in life but passed away before doing so, leaving the monument unfinished.&lt;br /&gt;
#Symbol of power and uniqueness: A blank stele could also serve as a unique and powerful statement, emphasizing her exceptional status and breaking with traditional forms.&lt;br /&gt;
&lt;br /&gt;
=Session 13 Fri May 09 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 248: Jing Gang Mountain (井冈山）(Yu Jingfang) [[Media:Jing_Gang_Mountain_Spring_2025.pptx]]&lt;br /&gt;
#Topic 251: Rice noodle roll (Li Mingfeng)[[File:Rice Noodle Roll.pptx]]&lt;br /&gt;
#Topic 252: Traditional Cuisine: Northeastern Chinese Cuisine (Liu Shutian)[[Media:Northeastern Chinese Cuisine.pptx]]&lt;br /&gt;
#Topic 253: Yuelu Mountain (Chen Ting) [[Media:Yuelu_Mountain.pptx]]&lt;br /&gt;
#Topic 254: Traditional Crafts：Tie-Dye (Zhang Qi)[[Media:Traditional_Crafts_Tie-Dye.pptx]]&lt;br /&gt;
#Topic 255: Chinese-style sun protection (Zhao Yashi)[[ File:Chinese-style Sun Protection.pdf]]&lt;br /&gt;
#Topic 256: Danmu（弹幕）(Zhou Le)[[Media:Danmu.pptx]]&lt;br /&gt;
#Topic 259: Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua (Zhou Tianyi)[[Media:Voices of Chinese Female Writers.pptx]]&lt;br /&gt;
#Topic 214: Luban China's inventor  (Cai Yichun)[[Media:Luban_China's_Inventor.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 14 Fri May 23 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 262: The Four Pillars of Destiny(Li Jiayi) [[Media:Eight Characters.pptx]]&lt;br /&gt;
#Topic 263: Shaolin Temple(Zuo Fang) [[Media:Shaolin Temple.pptx]]&lt;br /&gt;
#Topic 265: Cuisine: Changde spicy salted duck(Xing Xueqing)[[Media:Changde spicy salted duck.pptx]]&lt;br /&gt;
#15:25-15:30 Topic 266: Hui Culture (徽文化)(Liu Jianan)[[Media:Hui Culture.pptx]]&lt;br /&gt;
#15:30- Topic 267: Ma Zu Culture (妈祖文化)(Yan Jidong)[[Media:Mazu culture.pptx]]&lt;br /&gt;
#15:35- Topic 268: Table manner(Luo Yan)[[Media:Table manner.pptx]]&lt;br /&gt;
#15:40- Topic 270: Yingge Dance(Jiang Xinyue)[[Media:Yingge Dance.pptx]]&lt;br /&gt;
#15:45- Topic 271: Palace Lantern(Shao Keyuan)[[Media:Palace_Lantern.pptx]]&lt;br /&gt;
#15:50- Topic 272: Chinese Endearing Terms(Zeng Zhi)[[Media:Chinese Endearing Terms.pptx]]&lt;br /&gt;
&lt;br /&gt;
15:55-16:10 Check final exam paper topics&lt;br /&gt;
&lt;br /&gt;
=Session 15 Tue May 27 10:00-11:30 中和楼 213 (moved from Fri May 30 14:30-16:10 room 613) - Student presentations=&lt;br /&gt;
#Topic 273: Changsha Stinky Tofu（长沙臭豆腐）(Luo Sicheng)[[Media:Changsha Stinky Tofu.pptx]]&lt;br /&gt;
#&amp;lt;nowiki&amp;gt;Topic 274:&amp;lt;/nowiki&amp;gt; God of wealth(Liu Ying)[[Media:God of Wealth.pptx]]&lt;br /&gt;
#Topic 275: Zhua zhou (抓周）(Zeng Xiaohui) [[Media:Zhuazhou.pptx]]&lt;br /&gt;
#Topic 276: Nail art(Luo Jiaxin)[[Media:Nail_Art.pptx]]&lt;br /&gt;
#Topic 277: Mirror(Cheng Sixiang)[[Media:Mirror_Cheng Sixiang.pptx]]&lt;br /&gt;
#Topic 278: The Beef Board Noodles(Yan Xiang)[[Media:Beef Board Noodles.pptx]]&lt;br /&gt;
#Topic 279: Huo Qubing(Luo Jingyan)&lt;br /&gt;
#Topic 280: Chinese Courtyard Houses（中国四合院）(Guo Cili)[[Media:Chinese Courtyard Houses-Guo Cili.pptx]]&lt;br /&gt;
#Topic 281: yangqin(Dai Yexun)[[Media:Yangqin.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 16 Fri Jun 6 14:30-16:10 room 613=&lt;br /&gt;
#Topic 282:  Black Myth: Wukong (Chen Zhen)&lt;br /&gt;
#Topic 283: Guangdong Morning Tea Culture (Yuan Xiaolin)[[Media:Guangdong_Morning_Tea.pptx]]&lt;br /&gt;
#Topic 283: Guangdong Morning Tea Culture （广东早茶文化）(Zheng Jinlian)[[Media:Guangdong Morning Tea Culture-Zheng Jinlian.pptx]]&lt;br /&gt;
#Topic:(Luo Guoqiang) Liuyang Fireworks             &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
                                                                                              Liuyang Fireworks             &lt;br /&gt;
 “When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.&lt;br /&gt;
  The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.&lt;br /&gt;
  A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.&lt;br /&gt;
  However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
  In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.&lt;br /&gt;
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.&lt;br /&gt;
&lt;br /&gt;
Terms and expressions&lt;br /&gt;
luminous 发光的&lt;br /&gt;
craftsmanship手艺，技艺&lt;br /&gt;
artisan工匠，手艺人&lt;br /&gt;
imperial朝廷的&lt;br /&gt;
leverage利用&lt;br /&gt;
crane无人机&lt;br /&gt;
resplendent辉煌的，灿烂的&lt;br /&gt;
beacon灯塔，信标&lt;br /&gt;
ingenuity心灵手巧&lt;br /&gt;
&lt;br /&gt;
Questions&lt;br /&gt;
1.Why is Liuyang called “Home of Chinese fireworks”?&lt;br /&gt;
2.How did Li Tian invent the fireworks?&lt;br /&gt;
3.What did the locals address the environmental challenges of fireworks?&lt;br /&gt;
4.What do you know about the fireworks show held at the sky theater?&lt;br /&gt;
Answers&lt;br /&gt;
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.&lt;br /&gt;
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.&lt;br /&gt;
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. &lt;br /&gt;
&lt;br /&gt;
AI Statement&lt;br /&gt;
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.&lt;br /&gt;
&lt;br /&gt;
                                                                                              浏阳烟花&lt;br /&gt;
  “火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。&lt;br /&gt;
  浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。&lt;br /&gt;
  千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。&lt;br /&gt;
  然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。&lt;br /&gt;
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。&lt;br /&gt;
  从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。&lt;br /&gt;
&lt;br /&gt;
问题&lt;br /&gt;
1.为什么浏阳被称为 “中国烟花之乡”？&lt;br /&gt;
2.李畋是如何发明烟花的？&lt;br /&gt;
3.当地人如何应对烟花带来的环境挑战？&lt;br /&gt;
4.你对天空剧院举办的烟花秀有什么了解？&lt;br /&gt;
答案&lt;br /&gt;
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。&lt;br /&gt;
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。&lt;br /&gt;
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。&lt;br /&gt;
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。&lt;br /&gt;
&lt;br /&gt;
参考文献&lt;br /&gt;
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.&lt;br /&gt;
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.&lt;br /&gt;
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.&lt;br /&gt;
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.&lt;br /&gt;
&lt;br /&gt;
AI使用说明：&lt;br /&gt;
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。&lt;br /&gt;
&lt;br /&gt;
=Deadline extended to June 20, 2025 - Final Exam=&lt;br /&gt;
&amp;lt;span style=&amp;quot;color:red&amp;quot;&amp;gt;Please upload your ppt if you not have done so so far.&amp;lt;/span&amp;gt;&lt;br /&gt;
[[Media:282_Black_Myth_Wukong_Chen_Zhen.pptx]]&lt;br /&gt;
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Topic 196:[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
&lt;br /&gt;
[[Media:ChaBaiXi.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Grading Criteria for Powerpoint Presentations==&lt;br /&gt;
#Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like &amp;quot;good&amp;quot; or &amp;quot;best&amp;quot;, but did it instead use vocabulary like &amp;quot;fascinating&amp;quot;, &amp;quot;surprising&amp;quot; etc. and also indicated to whom it is fascinating/surprising etc. and why?&lt;br /&gt;
#Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)&lt;br /&gt;
#Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?&lt;br /&gt;
#Was the presentation appropriate to the topic?&lt;br /&gt;
#Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?&lt;br /&gt;
#Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?&lt;br /&gt;
#Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?&lt;br /&gt;
#Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?&lt;br /&gt;
#Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?&lt;br /&gt;
#Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?&lt;br /&gt;
#Did you present your ppt file in the full screen mode?&lt;br /&gt;
#Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?&lt;br /&gt;
#Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
                                                                                        Liuyang Fireworks             &lt;br /&gt;
 “When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.&lt;br /&gt;
  The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.&lt;br /&gt;
  A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.&lt;br /&gt;
  However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
  In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.&lt;br /&gt;
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.&lt;br /&gt;
&lt;br /&gt;
Terms and expressions&lt;br /&gt;
luminous 发光的&lt;br /&gt;
craftsmanship手艺，技艺&lt;br /&gt;
artisan工匠，手艺人&lt;br /&gt;
imperial朝廷的&lt;br /&gt;
leverage利用&lt;br /&gt;
crane无人机&lt;br /&gt;
resplendent辉煌的，灿烂的&lt;br /&gt;
beacon灯塔，信标&lt;br /&gt;
ingenuity心灵手巧&lt;br /&gt;
&lt;br /&gt;
Questions&lt;br /&gt;
1.Why is Liuyang called “Home of Chinese fireworks”?&lt;br /&gt;
2.How did Li Tian invent the fireworks?&lt;br /&gt;
3.What did the locals address the environmental challenges of fireworks?&lt;br /&gt;
4.What do you know about the fireworks show held at the sky theater?&lt;br /&gt;
Answers&lt;br /&gt;
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.&lt;br /&gt;
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.&lt;br /&gt;
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. &lt;br /&gt;
&lt;br /&gt;
AI Statement&lt;br /&gt;
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.&lt;br /&gt;
&lt;br /&gt;
                                                                                              浏阳烟花&lt;br /&gt;
  “火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。&lt;br /&gt;
  浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。&lt;br /&gt;
  千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。&lt;br /&gt;
  然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。&lt;br /&gt;
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。 &lt;br /&gt;
 自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。&lt;br /&gt;
从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。&lt;br /&gt;
&lt;br /&gt;
问题&lt;br /&gt;
1.为什么浏阳被称为 “中国烟花之乡”？&lt;br /&gt;
2.李畋是如何发明烟花的？&lt;br /&gt;
3.当地人如何应对烟花带来的环境挑战？&lt;br /&gt;
4.你对天空剧院举办的烟花秀有什么了解？&lt;br /&gt;
答案&lt;br /&gt;
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。&lt;br /&gt;
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。&lt;br /&gt;
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。&lt;br /&gt;
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。&lt;br /&gt;
&lt;br /&gt;
参考文献&lt;br /&gt;
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.&lt;br /&gt;
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.&lt;br /&gt;
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.&lt;br /&gt;
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.&lt;br /&gt;
&lt;br /&gt;
AI使用说明：&lt;br /&gt;
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=Chinese_Language_and_Culture_-_2025&amp;diff=170595</id>
		<title>Chinese Language and Culture - 2025</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=Chinese_Language_and_Culture_-_2025&amp;diff=170595"/>
		<updated>2025-12-11T09:35:02Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Welcome to our course website [[Chinese Language and Culture - 2025]]! The AI website for our course is: https://dcg.de/ai/uni/chinese_language_culture.php&lt;br /&gt;
&lt;br /&gt;
=Overview about this semester's student presentations=&lt;br /&gt;
&lt;br /&gt;
== 📅 Presentation Schedule ==&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-16 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Luó Yǔyān || 罗语嫣 || 202570081748 || 275. Zhuazhou  [[Media:Zhuazhou_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Qū Yuèníng || 曲悦宁 || 202570081750 || 267. Mazu culture&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Lǐ Zhuóshàn || 李卓善 || 202570081692 || 282. Black Myth: Wukong  [[Media:Black Myth: Wukong_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Zhāng Mǐnjié || 张敏杰 || 202570081730 || 153. Traditional Cuisine: Eight Major Cuisines of China [[Media:Eight Major Cuisines of China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Qín Míngwén || 秦铭雯 || 202570081704 || 19. Twelve Animals of the Chinese Zodiac [[Media:Twelve Animals of the Chinese Zodiac_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zēng Lín || 曾琳 || 202570081670 || 27. Chinese Writing: Calligraphy [[Media: calligraphy 2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Dèng Xuě || 邓雪 || 202570081742 || Panda&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Guō Xiǎopèi || 郭晓佩 || 202570081678 || 25. Body movements performance: traditional Chinese dance[[Media:Body movements performance: traditional Chinese dance]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Zhāng Xiāorán || 张潇然 || 202570081759 || Chinese Ancient Weapons&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-23 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Zēng Língkǎi || 曾凌楷 || 202570081774 || 213. Chinese Dreamcore (中式梦核)&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Kěxīn || 陈可心 || 202570081671 || The Five Famous Mountains [[Media:The_Five_Famous_Mountains_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Liú Jiāqí || 刘嘉琪 || 202570081696 || Chinese liquor culture&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Wáng Guóshū || 王国姝 || 202570081753 || Red envelope and lucky money&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Chén Qiānyùn || 陈仟运 || 202570081673 || 203. Chinese horror movies 中式恐怖片 [[Media:Chinese_horror_movies_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Hé Yí || 何怡 || 202570081743 || 262. The four pillars of destiny [[Media:The four pillars of destiny.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhāng Méiróng || 张梅容 || 202570081729 || 227. Chinese Bossy Fictions &amp;amp; Micro-drama (中国式霸总小说&amp;amp;短剧)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Lǐ Wénqīng || 李文清 || 202570081690 || 132. Porcelain [[Media:Chinese Porcelain.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Zǐlíng || 刘紫玲 || 202570081699 || 185. Opera: Huangmei opera 黄梅戏&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-24 (周五) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Wēng Lánlín || 翁岚淋 || 202570081712 || 217. Cha Bai Xi / Tea Latte Art (茶百戏) [[Media:Cha_Bai_Xi_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Huáng Yàngyàng || 黄样样 || 202570081682 || 234. Dragon Lantern Dance [[Media:Dragondance.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Lǐ Yòu || 李又 || 202570081691 || Kite-flying (放风筝)&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Mǎ Yījiāo || 马一礁 || 202570081700 || 242. Hunan Rice Noodles (湖南米粉)[[Media:Hu Nan Rice Noodles.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Zhū Zhū || 朱珠 || 202570081738 || 37. Confucianism: Classical Philosophy-Reading the Analects&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Wáng Rǎnrǎn || 王冉冉 || 202570081709 || Shandong cuisine 鲁菜&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Yáng Shūwén || 杨淑雯 || 202570081722 || Traditional Cuisine: Breakfast Culture of Wuhan [[Media: Breakfast_Culture_of_Wuhan_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Méi Xīléi || 梅希雷 || 202570081701 || 69. Language: Chinese Dialects[[Media:Language: Chinese Dialects.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Huì || 刘慧 || 202570081695 || 204. Stand-up Comedy [[Media:Stand-up Comedy.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-30 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Cáo Wén || 曹文 || 202570081669 || 171. Science and Technology: Taobao（淘宝）&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Míngbō || 陈明菠 || 202570081672 || Education: training Schools&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Dèng Xīnyǔ || 邓欣雨 || 202570081674 || 253. Yuelu mountain 岳麓山[[Media:Yuelu Mountain（岳麓山）.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Dèng Xīn || 邓鑫 || 202570081675 || 196. Science and Technology: The culture of Chinese Electric Vehicles [[Media: Chinese Electric Vehicles.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Fāng Xiān || 方鲜 || 202570081676 || 100. Money Culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty) [[Media: Money Culture Currency, Jiaozi (A Paper Currency in Northern Song Dynasty).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Fú Róng || 符蓉 || 202570081677 || 225. &amp;quot;Cun Chao&amp;quot;: China's village football league（&amp;quot;村超&amp;quot;：中国乡村足球联赛）&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Guō Yùróng || 郭玉熔 || 202570081679 || 14. Architecture: Fengshui in Chinese architecture [[Media:Fengshui_in_Architecture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Hè Jìngtóng || 贺婧童 || 202570081680 || 13. Three Great Towers in China&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Hú Lěi || 胡磊 || 202570081681 || 193. Science and Technology: Buy together (PDD)[[Media:Science and Technology(PDD).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Huáng Yáo || 黄瑶 || 202570081683 || Cheongsam&lt;br /&gt;
|-&lt;br /&gt;
| 11 || Martin Woesler || 吴漠汀 || xxx || Teacher presentation [[Media:02.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-06 (周四) - 共 9 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
周四换成：6	Wáng Zǐxīn	王紫新	202570081710	138.Round Table Culture；&lt;br /&gt;
&lt;br /&gt;
周五换成：7	Líng Xīaoyáo	凌逍遥	202570081693	43.Chinese Folk Argot &lt;br /&gt;
&lt;br /&gt;
Teacher presentation [[Media:02a.pptx]] &lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Huáng Yīlín || 黄伊琳 || 202570081684 || Chinese incense culture&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Jiǎng Kèyǔ || 蒋克雨 || 202570081686 || 221. Zhongyuan festival [[Media:Zhongyuan_Festival_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Kǒng Xiángyǎ || 孔祥雅 || 202570081687 || 266. Hui culture [[Media:Hui_culture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Lǐ Mèngxiá || 李孟霞 || 202570081688 || 243. Chinese names&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Lǐ Pàn || 李盼 || 202570081689 || 175. The Photo Retouching Culture in China [[Media:The_Photo_Retouching_Culture_in_China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Wáng Zǐxīn || 王紫新 || 202570081710 || 138.Round Table Culture [[Media:Round_Table_Culture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Liú Dān || 刘丹 || 202570081694 || 232. Sun Wukong (孙悟空) [[Media:Sun_Wukong_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Liú Xīn || 刘欣 || 202570081697 || 170. Paper cutting&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Yuán || 刘缘 || 202570081698 || Language: Hakka Dialect 1845&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-07 (周五) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
Forum Discussion: Concept of Tianxia https://dcg.de/ai/uni/chinese_language_culture.php#tianxia&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Pān Liànyàn || 潘恋艳 || 202570081702 || 283. Guangdong Morning Tea Culture [[Media:Guangdong morning tea.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Péng Xiāngrú || 彭湘茹 || 202570081703 || 5. Aesthetic ideals and social customs: Crying Marriage of Tujia [[Media:Crying Marriage of Tujia.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Qū Yìyǐng || 曲奕颖 || 202570081705 || 216. The Story of Ming Lan 知否知否应是绿肥红瘦&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Rèn Yàrú || 任亚茹 || 202570081706 || 63. Mogao Grottoes&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Rèn Yíngyíng || 任盈盈 || 202570081707 || 263. Shaolin Temple&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Shū Yǔlù || 舒雨璐 || 202570081708 || 133. Silk and porcelain: Celadon and Celadon Song《青花瓷》&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Líng Xiāoyáo || 凌逍遥 || 202570081693 || 70. Chinese folk argot&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Wèi Fāngxīn || 魏方鑫 || 202570081711 || 152. Traditional Cuisine: Chopsticks [[Media:Chopsticks_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Wú Hóngpíng || 吴洪萍 || 202570081713 || 31. Chinese clothing [[Media:Chinese Clothing_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Xiàng Xīnlěi || 向馨磊 || 202570081714 || 179. Traditional and Modern Views on Marriage and Love&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-13 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Xiàng Xuěbīng || 向雪冰 || 202570081715 || TBD - Xiàng Xuěbīng&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Xiào Sūqín || 肖苏秦 || 202570081716 || 197. Chinese tradition culture: The culture of Ronghua-Velvet Flowers 绒花&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Xióng Ruòyáo || 熊若瑶 || 202570081717 || 169. Cuisine: Luosifen&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yán Zhéwén || 严哲文 || 202570081718 || 9. Architecture: The Forbidden City [[Media: Architecture The Forbidden City.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Yáng Hàodān || 杨皓丹 || 202570081719 || 209. Tofu meatball with pig blood(猪血丸子）&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Yáng Jīnyǔ || 杨金雨 || 202570081720 || 96. Medicine: TCM - The Development of Chinese Medicine&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Yáng Jìngwèi || 杨婧蔚 || 202570081721 || 45. Facial Make-up: Face Changing in Sichuan Opera [[Media:Facial Make-up Face Changing in Sichuan Opera.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Yáng Xīrán || 杨晰然 || 202570081723 || 191. Aesthetic ideals and social customs: The Culture of Flowers  [[Media: 191. The Culture of Flowers.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Yáng Yǔxuān || 杨宇轩 || 202570081724 || 20. Milk tea 奶茶[[Media:Milk Tea-.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Yì Yǎlán || 易雅兰 || 202570081725 || 235.Bamboo Weaving 竹编 [[Media:Bamboo_Weaving_2025.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-20 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Yú Chēn || 余琛 || 202570081726 || 174. Traditional Cuisine: Jiaozi 饺子 [[Media: Jiaozi.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Yuè Ziháo || 岳子豪 || 202570081727 || 108. Opera: Peking Opera (京剧)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Zhāng Lì || 张丽 || 202570081728 || 180. Tangyuan (汤圆)[[Media:Tangyuan_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Zhāng Shuàichāo || 张帅超 || 202570081731 || Ancient Chinese education&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Zhāng Yǔméng || 张雨蒙 || 202570081732 || 208. Chinese traditional ornament: Buyao (步摇)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zhào Jǐntāo || 赵锦涛 || 202570081733 || Culture of Chinese Electric Car&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhào Mǐn || 赵敏 || 202570081734 || Gender: Wu Zetian: The Only Female Emperor of Imperial China&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Zhào Yíxiāo || 赵怡潇 || 202570081735 || 205. Bride-price&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Zhèng Shān || 郑珊 || 202570081736 || 278. The Beef Board Noodle&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Zhōu Wénxuān || 周文萱 || 202570081737 || 23. Body movement performance: Chinese Lion Dancing [[Media: Chinese Lion Dance.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-27 (周四) - 共 9 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Zhù Yèhuī || 祝烨晖 || 202570081739 || 251. Rice Noodle Roll 肠粉 [[Media: Rice Noodle Roll. pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Yǎqí || 陈雅琪 || 202570081740 || 157. Traditional Cuisine—hotpot&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Chén Yǔfēi || 陈宇飞 || 202570081741 || 91. Martial Arts: Wushu&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Huáng Yǎqiàn || 黄雅倩 || 202570081745 || 93. Medicine: Traditional Chinese Medicine (TCM) [[Media:Medicine: Traditional Chinese Medicine (TCM). pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Lín Zhǐyí || 林芷怡 || 202570081746 || 92. Frolics of the Five Animals (wuqinxi)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liú Kāngyí || 刘康怡 || 202570081747 || 112. Huagu Opera (花鼓戏)&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Lǚ Píng || 吕萍 || 202570081749 || 102. Music and instruments: guzheng&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Shěn Yàn || 沈燕 || 202570081751 || 241. Abacus (珠算)&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Tán Tíngtíng || 谭婷婷 || 202570081752 || 202. The Legend of Zhen Huan《甄嬛传》[[Media:The Legend of Zhen Huan.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-04 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Wèi Méng || 魏萌 || 202570081754 || Zhang Zhongjing&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Xiè Xuán || 谢璇 || 202570081755 || 02. Aesthetic ideals and social customs: Chinese marriage customs (中式婚礼)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Yáng Tíng || 杨婷 || 202570081756 || 254. Traditional Crafts: Tie-Dye&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yáng Yǔqíng || 杨雨晴 || 202570081757 || 259. Female writers&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Yáng Yuàn || 杨媛 || 202570081758 || 188. Science and Technology: Mobile Games (手游)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zhāng Yuè || 张悦 || 202570081760 || 265. Cuisine: changed spicy salted duck&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhōu Xuán || 周璇 || 202570081761 || 186. The &amp;quot;reference&amp;quot; of Chinese Music (中国音乐的&amp;quot;借鉴&amp;quot;)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Zhōu Yáng || 周洋 || 202570081762 || 148. Handcraft—Chinese knots&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Guō Yǔtíng || 郭雨婷 || 202570081763 || 238. Three famous chinese mountains 中国三山&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Jiāng Wǎnlíng || 姜宛灵 || 202570081685 || 1.Geographic Nature as a Basis for Cultural Development&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-11 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Lǐ Fán || 李凡 || 202570081764 || TBD - Lǐ Fán&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Péng Lùxī || 彭露曦 || 202570081765 || 250. Language: Hakka Dialect (客家话)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Hú Mínghào || 胡明浩 || 202570081766 || 270. The Yingge Dance (英歌舞)&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Huáng Lèlè || 黄乐乐 || 202570081767 || 6.The Four Most Handsome Men in Ancient China &lt;br /&gt;
|-&lt;br /&gt;
| 5 || Jiāng Jiāyǔ || 姜佳宇 || 202570081768 || 224. Jiangxi Cuisine (赣菜)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liáng Yǔtóng || 梁羽彤 || 202570081769 || 256. Danmu (弹幕)&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Péng Ruǐmiáo || 彭蕊苗 || 202570081770 || 213. Chinese Dreamcore (中式梦核)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Qín Níng || 秦宁 || 202570081771 || 212. Education: training Schools (教育：补习班)&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Wú Jǐnxuán || 吴瑾璇 || 202570081772 || 274. God of Wealth (财神)&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Hé Yǐng || 何颖 || 202570081744 || 276. Nail art (美甲)&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-18 (周四) - 共 8 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Yǐn Ziháo || 尹子豪 || 202570081773 || TBD - Yǐn Ziháo&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Yǔjiā || 陈雨佳 || 202570081775 || 203. Beverages: Tea&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Wāng Jīnyán || 汪金妍 || 202570081776 || 158. Traditional Cuisine: The Art of Chinese Cooking&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yì Yǔtíng || 易雨婷 || 202570081777 || 268. Table manners&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Hán Jiāyàn || 韩佳燕 || 202570081778 || 236. Landscapes and Tourism: Harbin Ice and Snow World&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liào Rútíng || 廖如婷 || 202570081779 || 169. Cuisine: Luosifen&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Wáng Huìān || 王慧安 || 202570081780 || 128. TikTok (Douyin)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Wú Héng || 吴姮 || 202570081781 || 215. Live Streaming E-commerce (直播电商)&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
=Session 1 Thu Sep 25 19:00-21:35 room 613 - Organizational issues=&lt;br /&gt;
&lt;br /&gt;
==What we learn in this class==&lt;br /&gt;
*We learn about Chinese culture from international, especially Western perspective. &lt;br /&gt;
*We learn about cultural phenomena, traditional Chinese culture.&lt;br /&gt;
*We learn English and Chinese terminology in the area of Chinese culture.&lt;br /&gt;
*We learn to think critically about cultural traditions and to appreciate the benefits from cultural traditions.&lt;br /&gt;
*We learn how to determine the location and role of Chinese culture within global culture.&lt;br /&gt;
*We learn basics of theories and models of intercultural communication and comparison.&lt;br /&gt;
*We learn the appreciate and respect the diversity of multipolar cultures and of integration.&lt;br /&gt;
*We become aware of the dangers of cultural discrimination (colonialism, religious missions, imperialism etc.).&lt;br /&gt;
&lt;br /&gt;
==Students' contribution==&lt;br /&gt;
*Every student needs to prepare the textbook texts of the respective chapters in the textbook ahead each week of class. &lt;br /&gt;
*Every student selects a topic, prepares 1 pptx presentations of 5 min. (without AI, and please indicate references and an AI statement at the end of the presentation) and a interactive quiz for everybody to take live in class with results shown after all will have answered. The topics and contents of the sessions are determined by the selection of the students.&lt;br /&gt;
*For the final exam, you write another chapter of the textbook in both Chinese and English, with &amp;quot;Terms and Expressions&amp;quot;, References, Questions and Answers, Statement regarding AI&lt;br /&gt;
&lt;br /&gt;
==Textbook==&lt;br /&gt;
You will receive the textbook for our class. We need a volunteer who integrates the last 92 new chapters into the word file. After tha, you will receive an updated version of the textbook. There are 283 topics of our textbook. Here you find all topics in the order of the book and with the names of the students who will translate the chapters into Chinese. Please select two topics by writing your name behind it and by setting it in '''bold'''. These topics will be presented in the form of a powerpoint presentation.&lt;br /&gt;
&lt;br /&gt;
==Agreement on use of classroom time==&lt;br /&gt;
Should we read the texts in class or should the students read the text ahead of class (especially learning the terms and expressions) and come to class prepared? How should we use our classroom time? (presentations, quizzes, discussions, exercise to translate adhoc an unknown text from the same area)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
----&lt;br /&gt;
==Homework for every session==&lt;br /&gt;
Please prepare the topics of the following session by reading the respective texts in the textbook (if you have not much time, you can read it in Chinese), learn the vocabulary and make yourself familiar with the questions asked under the text.&lt;br /&gt;
&lt;br /&gt;
==Teacher presentation: Introduction to Culture==&lt;br /&gt;
[[Media:01_Chin_Lang_Cult_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Media:02_Chin_Lang_Cult_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Homework for Session 2==&lt;br /&gt;
Please register on the Wiki and wait for the teacher to approve. You can click on https://bou.de/u and then &amp;quot;Register&amp;quot; in the top right corner, then input two times your pinyin name for username and real name in the way &amp;quot;Wang Jianguo&amp;quot;, type in some info about yourself and submit the form with accepting the terms and conditions. More detailed instructions for registration you find in the powerpoint presentation which you can download from here (&amp;quot;Teacher presentation&amp;quot;). &lt;br /&gt;
&lt;br /&gt;
==Prepare ppt (10 students)==&lt;br /&gt;
Grading Criteria for Powerpoint Presentations&lt;br /&gt;
&lt;br /&gt;
Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like &amp;quot;good&amp;quot; or &amp;quot;best&amp;quot;, but did it instead use vocabulary like &amp;quot;fascinating&amp;quot;, &amp;quot;surprising&amp;quot; etc. and also indicated to whom it is fascinating/surprising etc. and why?&lt;br /&gt;
&lt;br /&gt;
Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)&lt;br /&gt;
&lt;br /&gt;
Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?&lt;br /&gt;
&lt;br /&gt;
Was the presentation appropriate to the topic?&lt;br /&gt;
&lt;br /&gt;
Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?&lt;br /&gt;
&lt;br /&gt;
Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?&lt;br /&gt;
&lt;br /&gt;
Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?&lt;br /&gt;
&lt;br /&gt;
Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?&lt;br /&gt;
&lt;br /&gt;
Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?&lt;br /&gt;
&lt;br /&gt;
Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?&lt;br /&gt;
&lt;br /&gt;
Did you present your ppt file in the full screen mode?&lt;br /&gt;
&lt;br /&gt;
Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?&lt;br /&gt;
&lt;br /&gt;
Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Please select one of the following chapters of our textbook by writing your name behind the topic to give a 20 minute presentation on, plus an interactive quiz: The first ten presenters will have to present in two weeks!&lt;br /&gt;
&lt;br /&gt;
1.	Geographic Nature as a Basis for Cultural Development	17&lt;br /&gt;
&lt;br /&gt;
2.	Aesthetic ideals and social customs: Chinese Marriage Customs	22&lt;br /&gt;
&lt;br /&gt;
3.	Aesthetic ideals and social customs: Habits, Ways of Contacting	31&lt;br /&gt;
&lt;br /&gt;
4.	Aesthetic ideals and social customs: Marriage-Accompanying Songs in Hunan	40&lt;br /&gt;
&lt;br /&gt;
5.	Aesthetic ideals and social customs: Crying Marriage of Tujia	49&lt;br /&gt;
&lt;br /&gt;
6.	Aesthetic ideals and social customs: The Four Most Handsome Men in Ancient China	63&lt;br /&gt;
&lt;br /&gt;
7.	Animals: Panda	71 &lt;br /&gt;
&lt;br /&gt;
8.	Architecture	78&lt;br /&gt;
&lt;br /&gt;
9.	Architecture: The Forbidden City 	89&lt;br /&gt;
&lt;br /&gt;
10.	Architecture: Four Famous Bridges	102&lt;br /&gt;
&lt;br /&gt;
11.	Architecture: Four Great Pavilions	113&lt;br /&gt;
&lt;br /&gt;
12.	Architecture: Shengjing Imperial Palace	124&lt;br /&gt;
&lt;br /&gt;
13.	Architecture: Three Great Towers in China	131&lt;br /&gt;
&lt;br /&gt;
14.	Architecture: Fengshui in Chinese Architecture	145 &lt;br /&gt;
&lt;br /&gt;
15.	Army and weapons: Chinese Ancient Weapons	154&lt;br /&gt;
&lt;br /&gt;
16.	Army and weapons: Terracotta Army	163&lt;br /&gt;
&lt;br /&gt;
17.	Astrology: Chinese Astrology	170&lt;br /&gt;
&lt;br /&gt;
18.	Astrology: Calendar, The 24 Solar Terms	178&lt;br /&gt;
&lt;br /&gt;
19.	Astrology: Twelve Animals of the Chinese Zodiac	188&lt;br /&gt;
&lt;br /&gt;
20.	Beverages: Milk Tea	197&lt;br /&gt;
&lt;br /&gt;
21.	Beverages: Tea	203 (Zhang Mai)&lt;br /&gt;
&lt;br /&gt;
22.	Beverages: The Liquor Culture of Ancient China	209&lt;br /&gt;
&lt;br /&gt;
23.	Body movement performance: Chinese Lion Dancing 	218&lt;br /&gt;
&lt;br /&gt;
24.	Body movement performance: Stilts	223&lt;br /&gt;
&lt;br /&gt;
25.	Body movement performance: Traditional Chinese Dance	230&lt;br /&gt;
&lt;br /&gt;
26.	Chinese Writing: Ancient Writing and Painting Tool, Writing Brush	236&lt;br /&gt;
&lt;br /&gt;
27.	Chinese Writing: Calligraphy	246 (Tang Yan)&lt;br /&gt;
&lt;br /&gt;
28.	Chinese Writing: The Evolution of Calligraphy	252&lt;br /&gt;
&lt;br /&gt;
29.	Chinese Writing: Chinese Characters	262&lt;br /&gt;
&lt;br /&gt;
30.	Chinese Writing: Chinese Characters and Scripts	276&lt;br /&gt;
&lt;br /&gt;
31.	Clothing: Chinese Clothing	283&lt;br /&gt;
&lt;br /&gt;
32.	Clothing: Batik (Lanran)	291&lt;br /&gt;
&lt;br /&gt;
33.	Clothing: Cheongsam	301 &lt;br /&gt;
&lt;br /&gt;
34.	Confucianism: Confucian Culture	309  &lt;br /&gt;
&lt;br /&gt;
35.	Confucianism: Chinese Traditional Culture-Five Constant Virtues	324&lt;br /&gt;
&lt;br /&gt;
36.	Confucianism: Classical Philosophy - Confucius and Confucianism	332&lt;br /&gt;
&lt;br /&gt;
37.	Confucianism: Classical Philosophy - Reading The Analects	339 &lt;br /&gt;
&lt;br /&gt;
38.	Education: Ancient Chinese Education	350&lt;br /&gt;
&lt;br /&gt;
39.	Education: Historical Figures, The Four Talented Women of Ancient China	361&lt;br /&gt;
&lt;br /&gt;
40.	Education: Modern Chinese Education System	371&lt;br /&gt;
&lt;br /&gt;
41.	Education: The Nine-Grade Official Selection System in Wei, Jin, Southern and Northern Dynasties	386&lt;br /&gt;
&lt;br /&gt;
42.	Education: Yuelu Academy (One of the Four Most Prestigious Academies)	395&lt;br /&gt;
&lt;br /&gt;
43.	Facial Make-up	406&lt;br /&gt;
&lt;br /&gt;
44.	Facial Make-up: Cosmetics, Traditional Chinese Make-Up	413&lt;br /&gt;
&lt;br /&gt;
45.	Facial Make-up: Face Changing in Sichuan Opera	431&lt;br /&gt;
&lt;br /&gt;
46.	Fine Arts: Painting	440&lt;br /&gt;
&lt;br /&gt;
47.	Fine Arts: Bada Shanren and Qi Baishi	445&lt;br /&gt;
&lt;br /&gt;
48.	Fine Arts: Painting Riverside Scene at Tomb Sweeping Day	452&lt;br /&gt;
&lt;br /&gt;
49.	Fine Arts: Seal-cutting	459&lt;br /&gt;
&lt;br /&gt;
50.	Games: Go 围棋 	462（Zhao Qi）&lt;br /&gt;
&lt;br /&gt;
51.	Games: Kite Flying	468&lt;br /&gt;
&lt;br /&gt;
52.	Games: Mahjong: An Ancient Chinese card play	476（Jiang Ziqiang）&lt;br /&gt;
&lt;br /&gt;
53.	Garden Culture: Gardens	505&lt;br /&gt;
&lt;br /&gt;
54.	Garden Culture: Bonsai (Penjing) 	511&lt;br /&gt;
&lt;br /&gt;
55.	Garden Culture: The Summer Palace	519（Li Mei）&lt;br /&gt;
&lt;br /&gt;
56.	Garden Culture: Qingming Riverside Landscspe Garden	526&lt;br /&gt;
&lt;br /&gt;
57.	Gender: Wu Zetian: The Only Female Emperor of Imperial China	535&lt;br /&gt;
&lt;br /&gt;
58.	History: Carl and Cixi	548&lt;br /&gt;
&lt;br /&gt;
59.	Interieur: The Folding Screen	552&lt;br /&gt;
&lt;br /&gt;
60.	Landscapes and Tourism: Four Buddhist Shrines	561&lt;br /&gt;
&lt;br /&gt;
61.	Landscapes and Tourism: Four State-Level Cultural Relics	573&lt;br /&gt;
&lt;br /&gt;
62.	Landscapes and Tourism: Landscape, Five Famous Mountains	585&lt;br /&gt;
&lt;br /&gt;
63.	Landscapes and Tourism: Mogao Grottoes	593&lt;br /&gt;
&lt;br /&gt;
64.	Landscapes and Tourism: The Culture of Mount Tai 606（Qin Yi)&lt;br /&gt;
&lt;br /&gt;
65.	Landscapes and Tourism: Canal Culture：The Grand Canal（The Peking-Hangzhou Grand Canal）	621&lt;br /&gt;
&lt;br /&gt;
66.	Landscapes and Tourism: The Ancient Tea Horse Road	635&lt;br /&gt;
&lt;br /&gt;
67.	Landscapes and Tourism: Tourism, Nanking-An Ancient Capital of Six Dynasties	642&lt;br /&gt;
&lt;br /&gt;
68.	Language: Chinese Language	649&lt;br /&gt;
&lt;br /&gt;
69.	Language: Chinese Dialects	660&lt;br /&gt;
&lt;br /&gt;
70.	Language: Chinese Folk Argot	669&lt;br /&gt;
&lt;br /&gt;
71.	Literature: Ancient literature - Chinese Classical Fairy Tales	681&lt;br /&gt;
&lt;br /&gt;
72.	Literature: Ancient literature - Chinese Mythology	688&lt;br /&gt;
&lt;br /&gt;
73.	Literature: Ancient literature - Classical Literature	699&lt;br /&gt;
&lt;br /&gt;
74.	Literature: Ancient Literature - Four satirical novels in ancient China	706&lt;br /&gt;
&lt;br /&gt;
75.	Literature: Ancient literature: Four Folk Stories of Ancient China	715&lt;br /&gt;
&lt;br /&gt;
76.	Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China	725  (Duan Binyao)&lt;br /&gt;
&lt;br /&gt;
77.	Literature: Ancient Literature: The Classic of Mountains and Seas	748&lt;br /&gt;
&lt;br /&gt;
78.	Literature: Ancient literature: Yuefu	765&lt;br /&gt;
&lt;br /&gt;
79.	Literature: Premodern literature - China's Four Great Classical Novels	773 &lt;br /&gt;
&lt;br /&gt;
80.	Literature: Premodern literature - Li Bai's “The River-Merchant's Wife: A Letter” and its translations	780&lt;br /&gt;
&lt;br /&gt;
81.	Literature: Premodern literature: Strange Stories from a Chinese Studio	786&lt;br /&gt;
&lt;br /&gt;
82.	Literature: Premodern literature: Tang-Song	794&lt;br /&gt;
&lt;br /&gt;
83.	Literature: Tang and Song - Classical Prose Movement of late Tang Dynasty and Song Dynasty	823&lt;br /&gt;
&lt;br /&gt;
84.	Literature: Modern Literature	832&lt;br /&gt;
&lt;br /&gt;
85.	Literature: Modern Literature: Qian Zhongshu (Ch'ien Chung-shu)	841（Miao Yunlong）&lt;br /&gt;
&lt;br /&gt;
86.	Literature: Modern and Contemporary Literature: Literature, Science Fiction, and Fantasy	848&lt;br /&gt;
&lt;br /&gt;
87.	Literature: Contemporary Literature	859&lt;br /&gt;
&lt;br /&gt;
88.	Martial Arts: Huo Yuanjia	865&lt;br /&gt;
&lt;br /&gt;
89.	Martial Arts: Qigong	868&lt;br /&gt;
&lt;br /&gt;
90.	Martial Arts: Taiji (Tai Chi) Shadow Boxing	873&lt;br /&gt;
&lt;br /&gt;
91.	Martial Arts: Wushu	885&lt;br /&gt;
&lt;br /&gt;
92.	Martial Arts: Frolics of the Five Animals (Wuqinxi)	890&lt;br /&gt;
&lt;br /&gt;
93.	Medicine: Traditional Chinese Medicine (TCM)	900 &lt;br /&gt;
&lt;br /&gt;
94.	Medicine: TCM - Acupuncture and Moxibustion	907&lt;br /&gt;
&lt;br /&gt;
95.	Medicine: TCM - Diagnosis and Pharmacology	912&lt;br /&gt;
&lt;br /&gt;
96.	Medicine: TCM - The Development of Chinese Medicine	917&lt;br /&gt;
&lt;br /&gt;
97.	Medicine: TCM – The Chinese Medical Sage Zhang Zhongjing	924&lt;br /&gt;
&lt;br /&gt;
98.	Minority cultures: Lisu People and Daogan Festival of Lisu Ethnic Minority	934&lt;br /&gt;
&lt;br /&gt;
99.	Minority cultures: The Ethnic Minorities’ Costumes	941&lt;br /&gt;
&lt;br /&gt;
100.	Money culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty)	952&lt;br /&gt;
&lt;br /&gt;
101.	Money culture: The tradition of Red Envelope and Lucky Money 	962  (Xu Yangyang)&lt;br /&gt;
&lt;br /&gt;
102.	Music and instruments: Guzheng	975&lt;br /&gt;
&lt;br /&gt;
103.	Music and instruments: Pipa	986&lt;br /&gt;
&lt;br /&gt;
104.	Mythology: Gods and Immortals	996&lt;br /&gt;
&lt;br /&gt;
105.	Mythology: Huli-jing	1005&lt;br /&gt;
&lt;br /&gt;
106.	National Symbols: National Anthem	1018&lt;br /&gt;
&lt;br /&gt;
107.	National Symbols: National Flag	1026 （Liao Zuoyun）&lt;br /&gt;
&lt;br /&gt;
108.	Opera: Peking Opera	1035&lt;br /&gt;
&lt;br /&gt;
109.	Opera: Peking Opera Acrobatics	1043&lt;br /&gt;
&lt;br /&gt;
110.	Opera: Peking Opera Actor Mei Lanfang	1050 (Dai shiru)&lt;br /&gt;
&lt;br /&gt;
111.	Opera: Tea-picking Opera	1055&lt;br /&gt;
&lt;br /&gt;
112.	Opera: Hunan Flower-drum Opera (Huagu Opera)	1064&lt;br /&gt;
&lt;br /&gt;
113.	Philosophical Schools: Four Main Philosophical Schools	1076&lt;br /&gt;
&lt;br /&gt;
114.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy – Daoism	1087&lt;br /&gt;
&lt;br /&gt;
115.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading Tao Te Ching	1093&lt;br /&gt;
&lt;br /&gt;
116.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Sutra of Hui-neng	1099&lt;br /&gt;
&lt;br /&gt;
117.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Importance of Living	1106&lt;br /&gt;
&lt;br /&gt;
118.	Philosophical Schools (Daoism, Buddhism, Legalism): Legalism 	1119&lt;br /&gt;
&lt;br /&gt;
119.	Philosophy: Chinese Traditional Cultivation Culture	1129&lt;br /&gt;
&lt;br /&gt;
120.	Religion: Traditional Chinese Funeral Culture	1141&lt;br /&gt;
&lt;br /&gt;
121.	Religion: Buddhism	1155&lt;br /&gt;
&lt;br /&gt;
122.	Religion: Daoism	1170&lt;br /&gt;
&lt;br /&gt;
123.	Religion: Christianity	1175&lt;br /&gt;
&lt;br /&gt;
124.	Religion: Islam	1181&lt;br /&gt;
&lt;br /&gt;
125.	Science and Technology: Ancient Science and Technology	1185&lt;br /&gt;
&lt;br /&gt;
126.	Science and Technology: China's Four New Inventions	1191 (Yang Yue2)&lt;br /&gt;
&lt;br /&gt;
127.	Science and Technology: Compass	1217&lt;br /&gt;
&lt;br /&gt;
128.	Science and Technology: TikTok (Douyin)	1226&lt;br /&gt;
&lt;br /&gt;
129.	Science and Technology: Three Giant Home Appliance Enterprises In China 	1235&lt;br /&gt;
&lt;br /&gt;
130.	Science and Technology: Four Domestic Mobile Phone Companies	1257&lt;br /&gt;
&lt;br /&gt;
131.	        Silk and porcelain: Silk	1272  (Fei Xinyu)&lt;br /&gt;
&lt;br /&gt;
132.	Silk and porcelain: Porcelain	1277&lt;br /&gt;
&lt;br /&gt;
133.	Silk and porcelain: Celadon and Celadon Song 《青花瓷》歌词	1283(Wang Huaixing)&lt;br /&gt;
&lt;br /&gt;
134.	Silk Road - by land and by sea: Zhang Qian and the Silk Road	1291&lt;br /&gt;
&lt;br /&gt;
135.	Silk Road - by land and by sea: Zheng He and the Maritime Silk Road	1296&lt;br /&gt;
&lt;br /&gt;
136.	Silk Road - by land and by sea: Zheng He's Voyages	1300&lt;br /&gt;
&lt;br /&gt;
137.	Social: The Long-life Lock	1308&lt;br /&gt;
&lt;br /&gt;
138.	Social: Round Table Culture	1317 (Wu Jiating)&lt;br /&gt;
&lt;br /&gt;
139.	Stage entertainment: Crosstalk 相声	1325&lt;br /&gt;
&lt;br /&gt;
140.	Stage entertainment: Shadow Play	1332&lt;br /&gt;
&lt;br /&gt;
141.	Traditional Crafts: Carving	1340&lt;br /&gt;
&lt;br /&gt;
142.	Traditional Crafts: Chinese Jade Culture	1348&lt;br /&gt;
&lt;br /&gt;
143.	Traditional Crafts: Cloisonne	1363   &lt;br /&gt;
&lt;br /&gt;
144.	Traditional Crafts: Embroidery	1369&lt;br /&gt;
&lt;br /&gt;
145.	Traditional Crafts: Shu Embroidery (Sichuan Embroidery)	1373   &lt;br /&gt;
&lt;br /&gt;
146.	Traditional Crafts: Xiang Embroidery	1386（Zhang Huifang）&lt;br /&gt;
&lt;br /&gt;
147.	Traditional Crafts: Folk Art - Chinese Paper-cutting	1400&lt;br /&gt;
&lt;br /&gt;
148.	Traditional Crafts: Handcraft - Chinese Knots	1409&lt;br /&gt;
&lt;br /&gt;
149.	Traditional Crafts: Lacquerware	1418&lt;br /&gt;
&lt;br /&gt;
150.	Traditional Crafts: The Kingfisher Craft点翠	1423&lt;br /&gt;
&lt;br /&gt;
151.	Traditional Cuisine: Chinese Dining Etiquette	1436&lt;br /&gt;
&lt;br /&gt;
152.	Traditional Cuisine: Chopsticks	1450&lt;br /&gt;
&lt;br /&gt;
153.	Traditional Cuisine: Eight Major Cuisines of China	1456 (Zheng Kaiwu)&lt;br /&gt;
&lt;br /&gt;
154.	Traditional Cuisine: Four Distinct Regional Cuisines	1473&lt;br /&gt;
&lt;br /&gt;
155.	Traditional Cuisine: Breakfast Culture of Wuhan	1480(Liu Peini)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
156.	Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick	1491(Xiao Zixin)&lt;br /&gt;
&lt;br /&gt;
157.	Traditional Cuisine: Hotpot	1501 (Cao Chunyang)&lt;br /&gt;
&lt;br /&gt;
158.	Traditional Cuisine: The Art of Chinese Cooking	1508&lt;br /&gt;
&lt;br /&gt;
159.	Traditional Cuisine: Two Famous Dishes	1514&lt;br /&gt;
&lt;br /&gt;
160.	Traditional Festivals	1518……&lt;br /&gt;
&lt;br /&gt;
161.	Traditional Festivals: Lattice on Ancient Chinese Windows	1525&lt;br /&gt;
&lt;br /&gt;
162.	Traditional Festivals: Spring Festival Couplets	1538&lt;br /&gt;
&lt;br /&gt;
163.	Westernization: The Eastward Spread of Western Learning	1544&lt;br /&gt;
&lt;br /&gt;
164.	Westernization: The Westernization Movement	1550&lt;br /&gt;
&lt;br /&gt;
165.	Worship: Chinese Incense Culture	1558 (She Xiao)&lt;br /&gt;
&lt;br /&gt;
166.	Economy: Chinese Currency Changes	1569&lt;br /&gt;
&lt;br /&gt;
167.	History: Wang Shouren	1573 Lv Jiahao&lt;br /&gt;
&lt;br /&gt;
168.	Martial Arts: Chinese Swordsman Spirit	1582&lt;br /&gt;
&lt;br /&gt;
169.	Cuisine: Luosifen	1593 （Chen Sisi)&lt;br /&gt;
&lt;br /&gt;
170.	Fine Arts: Chinese Paper Cutting	1601 &lt;br /&gt;
&lt;br /&gt;
171.	Science and Technology: Taobao(淘宝) 	1611&lt;br /&gt;
&lt;br /&gt;
172.	Traditional Craft: Bronze	1623&lt;br /&gt;
&lt;br /&gt;
173.	Entertainment: Deyunshe 德云社	1631&lt;br /&gt;
&lt;br /&gt;
174.	Traditional Cuisine: Jiaozi	1644 （Liu Pei）&lt;br /&gt;
&lt;br /&gt;
175.	Aesthetic ideals and social customs: the Photo Retouching Culture in China	1655&lt;br /&gt;
&lt;br /&gt;
176.	Traditional Crafts: Handcraft - Oil-paper Umbrella	1664     &lt;br /&gt;
&lt;br /&gt;
177.	stage entertainment:Yuan drama	1676&lt;br /&gt;
&lt;br /&gt;
178.	Music and instruments: Erhu	1685&lt;br /&gt;
&lt;br /&gt;
179.	Traditional and Modern Views on Marriage and Love	1694 (Liu Yunxi)&lt;br /&gt;
&lt;br /&gt;
180.	Traditional Cuisine: Tangyuan	1701&lt;br /&gt;
&lt;br /&gt;
181.	Animals：Golden Monkey	1712（Xiao Yawen）&lt;br /&gt;
&lt;br /&gt;
182.	Chinese Economy: rich businessmen	1719 (Fu Sihui)&lt;br /&gt;
&lt;br /&gt;
183.	Opera: Chinese Local Operas	1727 （Wang Xinyu）&lt;br /&gt;
&lt;br /&gt;
184.	The Chinese tradition of ancestor worship	1740&lt;br /&gt;
&lt;br /&gt;
185.	Opera: Huangmei opera	1752 （Chu Hanqi）&lt;br /&gt;
&lt;br /&gt;
186.	The “reference” of Chinese Music	1759&lt;br /&gt;
&lt;br /&gt;
187.	Chinese Folk Art:Lion Dance	1767&lt;br /&gt;
&lt;br /&gt;
188.	Science and Technology: Mobile Games（手游）	1783(Du JIangping)&lt;br /&gt;
&lt;br /&gt;
189.	Clothing: Vintage Clothing	1790&lt;br /&gt;
&lt;br /&gt;
190.	Fine arts:Kunqu Opera	1798&lt;br /&gt;
&lt;br /&gt;
191.	Aesthetic ideals and social customs: The Culture of Flowers	1807 (Qiu Ping）&lt;br /&gt;
&lt;br /&gt;
192.	National Belief: the Chinese Dream	1818&lt;br /&gt;
&lt;br /&gt;
193.	Science and Technology: Buytogether（PDD) 	1825(Qi Zhiyang)&lt;br /&gt;
&lt;br /&gt;
194.	Aesthetic ideals and social customs：Marriage and Burial Customs of Tujia People	1845&lt;br /&gt;
&lt;br /&gt;
195.	Sports: Cuju (蹴鞠) 	1845 （Ouyang Yihong)&lt;br /&gt;
&lt;br /&gt;
196.	Science and Technology: The culture of Chinese Electric Vehicles 中国电动汽车	1845（Geng Hongmei)&lt;br /&gt;
&lt;br /&gt;
197.	Chinese tradition culture: The culture of Ronghua—Velvet Flowers 绒花	1845  &lt;br /&gt;
&lt;br /&gt;
198.	Stage entertainment: Northeast Errenzhuan (二人转) 	1845&lt;br /&gt;
&lt;br /&gt;
199.	Traditional Crafts: Dough Sculpture 面塑	1845&lt;br /&gt;
&lt;br /&gt;
200.	Nanchang Relic Museum for Haihun Principality of Han Dynasty	1845  &lt;br /&gt;
&lt;br /&gt;
201.	The culture of Grass cloth 夏布	1845 &lt;br /&gt;
&lt;br /&gt;
202.	The Legend of Zhen Huan 《甄嬛传》	1845 (Xiang Jianning)&lt;br /&gt;
&lt;br /&gt;
203.	Chinese horror movies 中式恐怖片	1845 (Zhang Jiaxin)&lt;br /&gt;
&lt;br /&gt;
204.	Stand-up comedy 单口喜剧	1845（Huang Sinan）&lt;br /&gt;
&lt;br /&gt;
205.	Bride-price（彩礼）	1845 &lt;br /&gt;
&lt;br /&gt;
206.	Chinese science fiction movies 中国科幻片	1845&lt;br /&gt;
&lt;br /&gt;
207.	Shandong cuisine鲁菜	1845(Lu Wei)&lt;br /&gt;
&lt;br /&gt;
208.	Chinese traditional ornament: Buyao （步摇）	1845 (Yang Jing)&lt;br /&gt;
&lt;br /&gt;
209.	Tofu meatball with pig blood (猪血丸子) 	1845       （Li Ting2）&lt;br /&gt;
&lt;br /&gt;
210.	Sunzi’s Art of War: Source for All Books on War (孙子兵法) 	1845&lt;br /&gt;
&lt;br /&gt;
211.	The Temple of Heaven：Reverence with Awe and Gratitude（天坛）	1845&lt;br /&gt;
&lt;br /&gt;
212.	Education：training Schools （教育：补习班）	1845 (Huang Yixuan2)&lt;br /&gt;
&lt;br /&gt;
213.	Chinese Dreamcore (中式梦核) 	1845  (Zhang Zixi)&lt;br /&gt;
&lt;br /&gt;
214.	Lu Ban, China’s inventor（中国发明家——鲁班）	1845 (Cai Yichun)&lt;br /&gt;
&lt;br /&gt;
215.	Live Streaming E-commerce（直播电商）	1845    (Tao Yao)&lt;br /&gt;
&lt;br /&gt;
216.	The Story of Ming Lan（知否知否，应是绿肥红瘦）	1845 (Ye Sitong)&lt;br /&gt;
&lt;br /&gt;
217.	Cha Bai Xi/Tea Latte Art (茶百戏) 	1845    （Yang Jiahong2)&lt;br /&gt;
&lt;br /&gt;
218.	Guangdong Herbal tea（广东凉茶）	1845(Gao Xiaoqing)&lt;br /&gt;
&lt;br /&gt;
219.	Chinese traditional art form：Seal carving（篆刻）	1845(Huang Qiaoqiao)&lt;br /&gt;
&lt;br /&gt;
220.	Rice cake (年糕) 	1845  （Dong Jiating）&lt;br /&gt;
&lt;br /&gt;
221.	Zhongyuan festival	1845 （Ou Huang）&lt;br /&gt;
&lt;br /&gt;
222.	Dulong: Facial tattoo (独龙族：纹面) 	1845&lt;br /&gt;
&lt;br /&gt;
223.	The Return of the Pearl Princess（还珠格格）	1845 （Lu Jiahui）&lt;br /&gt;
&lt;br /&gt;
224.	Chinese Food：Jiangxi Cuisine（赣菜）	1845 (Liao Dan)&lt;br /&gt;
&lt;br /&gt;
225.	&amp;quot;Cun Chao&amp;quot;: China's village football league（“村超”：中国乡村足球联赛）	1845 (Shen Shuai)&lt;br /&gt;
&lt;br /&gt;
226.	Landscapes and Tourism: Junshan Island (君山岛) 	1845&lt;br /&gt;
&lt;br /&gt;
227.	Chinese Bossy Fictions &amp;amp; Micro-drama（中国式霸总小说&amp;amp;短剧）	1845 (He Yunfeng)&lt;br /&gt;
&lt;br /&gt;
228.	Chinese Traditional Medicine (中医药）——— Mortise and Tenon Joint（榫卯结构）	1845&lt;br /&gt;
&lt;br /&gt;
229.	Jingdezhen Porcelain	1845 (Xiao Luyu)&lt;br /&gt;
&lt;br /&gt;
230.	Gayageum（伽倻琴）	1845 (Zhang Meiling)&lt;br /&gt;
&lt;br /&gt;
231.	The plaque and couplet in Chinese garden（园林匾额对联）	1845 (Wang Yuxin)&lt;br /&gt;
&lt;br /&gt;
232.	Sun Wukong（孙悟空）	1845 （Li Yuan2）&lt;br /&gt;
&lt;br /&gt;
233.	Traditional Chinese Pigments（中国传统颜料）	1845 (Cao Yuan)&lt;br /&gt;
&lt;br /&gt;
234.	Dragon Lantern Dance（舞龙灯）	1845 （Jin Yichen）&lt;br /&gt;
&lt;br /&gt;
235.	Bamboo Weaving (竹编）	1845 (Chen Anqi)&lt;br /&gt;
&lt;br /&gt;
236.	Landscapes and Tourism: Harbin Ice and Snow World (冰雪大世界) 	1845 (Xu Xinwen)&lt;br /&gt;
&lt;br /&gt;
237.	Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan) 	1845 （Li Zihan2）&lt;br /&gt;
&lt;br /&gt;
238.	Three Famous Chinese Mountains(中国三山) 	1845（Liu  Chang）&lt;br /&gt;
&lt;br /&gt;
239.	Female Emperor---Wu Zetian	1845  (Song Xin)&lt;br /&gt;
&lt;br /&gt;
240.	Clay sculpture (泥塑）	1845 (Chen Lin)&lt;br /&gt;
&lt;br /&gt;
241.	Abacus (中国珠算）	1845&lt;br /&gt;
&lt;br /&gt;
242.	Hunan Rice Noodles（湖南米粉）	1845 (Gong Wei)&lt;br /&gt;
&lt;br /&gt;
243.	Chinese name（中国姓名文化）	1845  &lt;br /&gt;
&lt;br /&gt;
244.	Chinese popular viral memes (中国网络社交媒体“热梗”）	1845(Xiao Yikang)&lt;br /&gt;
&lt;br /&gt;
245.	Douzhi (豆汁) 	1845(Li Linyao) &lt;br /&gt;
&lt;br /&gt;
246.	New Year Wood-block Paintings (木版年画）	1845（Du Yuan）&lt;br /&gt;
&lt;br /&gt;
247.	Carved lacquer（雕漆）	1845 （Liu Qi）&lt;br /&gt;
&lt;br /&gt;
248.	Jing Gang Mountain (井冈山）	1845 （Yu Jingfang）&lt;br /&gt;
&lt;br /&gt;
249.	Intangible Cultural Heritage: Tongguan Kiln （铜官窑）	1845&lt;br /&gt;
&lt;br /&gt;
250.	Language: Hakka Dialect（客家话）	1845&lt;br /&gt;
&lt;br /&gt;
251.	Rice noodle roll（肠粉）	1845 ( Li Mingfeng )&lt;br /&gt;
&lt;br /&gt;
252.	Traditional Cuisine: Northeastern Chinese Cuisine(东北菜）	1845（Liu Shutian）&lt;br /&gt;
&lt;br /&gt;
253.	Yuelu Mountain (岳麓山) 	1845（Chen Ting）&lt;br /&gt;
&lt;br /&gt;
254.	Traditional Crafts：Tie-Dye（扎染）	1845（Zhang Qi）&lt;br /&gt;
&lt;br /&gt;
255.	Chinese-style sun protection (中式防晒）	1845（Zhao Yashi）&lt;br /&gt;
&lt;br /&gt;
256.	Danmu (弹幕）	1845 (Zhou Le)&lt;br /&gt;
&lt;br /&gt;
257.	Yangshao Culture（仰韶文化）	1845&lt;br /&gt;
&lt;br /&gt;
258.	Indigo Dyeing (蓝染) 	1845&lt;br /&gt;
&lt;br /&gt;
259.	Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua	1845 (Zhou Tianyi)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
260.	Wedding dress in the Song Dynasty (宋代婚服) 	1845 (Liu Chao) &lt;br /&gt;
&lt;br /&gt;
261.	The cultural idea oft he great unification in ancient China (中国古代的大一统文化思想) 	1845&lt;br /&gt;
&lt;br /&gt;
262.	The Four Pillars of Destiny (八字) (Li Jiayi)	1845 &lt;br /&gt;
&lt;br /&gt;
263.	Shaolin Temple (少林寺) 	1845 (Zuo Fang)&lt;br /&gt;
&lt;br /&gt;
264.	Single bamboo drifting（独竹漂）	1845&lt;br /&gt;
&lt;br /&gt;
265.	Cuisine: Changde spicy salted duck 酱板鸭传说的由来	1845 （Xing Xueqing）&lt;br /&gt;
&lt;br /&gt;
266.	Hui Culture (徽文化)	1845(Liu Jianan)&lt;br /&gt;
&lt;br /&gt;
267.	Ma Zu Culture (妈祖文化)	1845 (Yan Jidong)&lt;br /&gt;
&lt;br /&gt;
268.	Table Manners 	1845（Luo Yan）&lt;br /&gt;
&lt;br /&gt;
269.	Music of the Mongol nationality (蒙古族音乐)	1845&lt;br /&gt;
&lt;br /&gt;
270.	The Yingge Dance（英歌舞）	1845  （Jiang Xinyue)&lt;br /&gt;
&lt;br /&gt;
271.	Palace Lantern（宫灯）	1845  （Shao Keyuan）&lt;br /&gt;
&lt;br /&gt;
272.	Chinese Term of Endearment（中国亲昵称谓）	1845  (Zeng Zhi）&lt;br /&gt;
&lt;br /&gt;
273.	Changsha Stinky Tofu（长沙臭豆腐) 	1845(Luo Sicheng)[[File:Changsha Stinky Tofu.pptx]]&lt;br /&gt;
&lt;br /&gt;
274.	God of Wealth(财神) 	1845 &lt;br /&gt;
&lt;br /&gt;
275.	Zhuazhou（抓周）	1845 （Zeng Xiaohui）&lt;br /&gt;
&lt;br /&gt;
276.	Nail art（美甲）	1845 （Luo Jiaxin）&lt;br /&gt;
&lt;br /&gt;
277.	Mirror (镜子) 	1845   (Cheng Sixiang) &lt;br /&gt;
&lt;br /&gt;
278.	The Beef Board Noodle (牛肉板面) 	1845(Yan Xiang)&lt;br /&gt;
&lt;br /&gt;
279.	Huo Qubing (霍去病）	1845 （Luo Jingyan）&lt;br /&gt;
&lt;br /&gt;
280.	Chinese Courtyard Houses（中国四合院）	1845 (Guo Cili)&lt;br /&gt;
&lt;br /&gt;
281.	Music and instruments: Yangqin（扬琴）	1845（Dai Yexun）&lt;br /&gt;
&lt;br /&gt;
282.	Black Myth: Wukong（黑神话 悟空）	1845 (Chen Zhen)&lt;br /&gt;
&lt;br /&gt;
283.	Guangdong Morning Tea Culture （广东早茶文化）	1845 （Zheng Jinlian）&lt;br /&gt;
&lt;br /&gt;
=Session 02 Fri Feb 28 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
==Teacher presentation: Introduction to Culture==&lt;br /&gt;
[[Media:02_Chin_Lang_Cult_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Topics for today==&lt;br /&gt;
Please copy and paste your presentation topic, your name here and add your powerpoint file (size limit 10 MB)&lt;br /&gt;
&lt;br /&gt;
You need to copy all the topics for the whole semester to the sessions NOW. If you do not do it sufficiently in advance, how can the fellow students prepare the texts?&lt;br /&gt;
&lt;br /&gt;
Please remember that you have to indicate the 10 topics for Friday on the course website under &amp;quot;Session 2&amp;quot; with the topic name, student name, powerpoint uploaded (max size 10 MB), all presentations will be each on 1 topic only and cannot exceed 5 minutes. They have to be interactive and helpful from the perspective of an interpreter or translator who needs to prepare his/her work on this topic.&lt;br /&gt;
&lt;br /&gt;
27. Chinese Calligraphy (Tang Yan) [[Media:Chinese_Calligraphy.pptx]]&lt;br /&gt;
&lt;br /&gt;
52. Games: Mahjong: An Ancient Chinese card play 476（Jiang Ziqiang）[[Media:Mahjong-Jiang_Ziqiang.pptx]]&lt;br /&gt;
&lt;br /&gt;
55. Garden Culture: The Summer Palace 519（Li Mei）[[Media:The Summer Palace - Li Mei.pptx]]&lt;br /&gt;
&lt;br /&gt;
76. Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China 725 (Duan Binyao) [[Media:Duan_Binyao_-76Su_Shi_and_Delegation_Literature.pptx]]&lt;br /&gt;
&lt;br /&gt;
85. Literature: Modern Literature: Qian Zhongshu (Miao Yunlong)[[Media:Qian_Zhongshu_Miao_Yunlong.pptx]]&lt;br /&gt;
&lt;br /&gt;
Tea Latte Art (Xiang Jianning)&lt;br /&gt;
&lt;br /&gt;
Topic 7&lt;br /&gt;
&lt;br /&gt;
Topic 8&lt;br /&gt;
&lt;br /&gt;
Topic 9&lt;br /&gt;
&lt;br /&gt;
Topic 10&lt;br /&gt;
&lt;br /&gt;
=Session 03 Fri Mar 07 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
==Presentations==&lt;br /&gt;
1. Topic 21: Beverages: Tea 203 (Zhang Mai) [[Media:Tea_Spring_2025.pptx]] 86&lt;br /&gt;
&lt;br /&gt;
2. Topic 64: Landscapes and Tourism: The Culture of Mount Tai 606 (Qin Yi) [[Media:Mount_Tai_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
3. Topic 101. Money culture: The tradition of Red Envelope and Lucky Money 962 (Xu Yangyang) [[Media:Lucky_Money_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
4. Topic 107:National Symbols: Culture of the National Flag 1026 （Liao Zuoyun）[[Media:Culture_of_the_National_Flag_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
5. Topic 155:Traditional Cuisine: Breakfast Culture of Wuhan 1480 (Liu Peini) [[Media:Wuhan_Breakfast_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
6. Topic 157:Traditional Cuisine: Hotpot 1501 (Cao Chunyang)  [[Media:Hot_Pot_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
7. Topic 126: China's four new inventions 1191(Yang Yue2).) [[Media:China's_Four_New_Great_Inventions_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Notes on presentations==&lt;br /&gt;
Most students did not do their homework. 素质 in Chinese and international culture. Taking over responsibility. Being independent. Making sure that things run. Taking care of others. Not to do the homework in time (displaying the 13 presentations of each session) has disadvantages also for the other students, who cannot prepare.&lt;br /&gt;
&lt;br /&gt;
1. 14:43-49 Only Chinese tradition explained, not Indian, Egyptian etc. &amp;quot;Black tea&amp;quot; (in English all &amp;quot;hong cha&amp;quot; is called &amp;quot;black tea&amp;quot;), British tea culture (add milk)&lt;br /&gt;
&lt;br /&gt;
2. 14:55-15:00 Personal origin: Shandong, personal experience: climbed Mount Tai 4 times, Sacrificial Culture, Culture of Literati, Folk Belief: God of Mount Tai, Blue Rosy Cloud Fairy; Spiritual Symbolism&lt;br /&gt;
&lt;br /&gt;
3. 15:04-15:10 Legend, Tradition and Contrast, Significance; Sui Monster ya sui qian; contrast in the West: Giving money as a present is considered not as good as a present itself, giving money in an envelope has the bad taste of bribing (transparency.org); in China you can even go to the temple and pray for money&lt;br /&gt;
&lt;br /&gt;
4. 15:29-15:34 historical details of design, red meaning “stop” internationally, “achieve the great rejuvenation of the Chinese nation” (maybe a newer concept than the flag?), connection with earlier historical flags and other flags like of the communist movement, North Korea, ancient Soviet Union &lt;br /&gt;
&lt;br /&gt;
5. 15:41-15:46 dialect terms (don’t use pinyin), analogy, breakfast is one of the most resilient cultural elements a person sticks to, guozao, 热干面, missing: characteristics like that it needs to be prepared quickly because the tradition of the dock workers&lt;br /&gt;
&lt;br /&gt;
6. 15:56-16:01 hot pot history originated in China (?), regional differences within China 87&lt;br /&gt;
&lt;br /&gt;
7. 16:02-16:06 4 new inventions - not explained that these inventions were invented in other countries. 86&lt;br /&gt;
&lt;br /&gt;
==Student grades: 平时成绩/签到==&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
75/103 students, 24级 MA翻译, class representative: Zhang Jiaxin&lt;br /&gt;
#	Jin Yichen &lt;br /&gt;
#	lu jiahui &lt;br /&gt;
#	li yuan&lt;br /&gt;
#	cao yuan&lt;br /&gt;
#	xiao luyu&lt;br /&gt;
#	zhang jiaxin +5&lt;br /&gt;
#	ye sitong&lt;br /&gt;
#	zhao yashi&lt;br /&gt;
#	jiang xinyue&lt;br /&gt;
#	yan xiang&lt;br /&gt;
#	fei xinyu &lt;br /&gt;
#	zhang qi&lt;br /&gt;
#	dai shiru&lt;br /&gt;
#	zhang zixi&lt;br /&gt;
#	zheng kaiwu&lt;br /&gt;
#	cai yichun&lt;br /&gt;
#	yang jing&lt;br /&gt;
#	liao dan&lt;br /&gt;
#	luo yan&lt;br /&gt;
#	qin yi&lt;br /&gt;
#	shao keyuan&lt;br /&gt;
#	cao chunyang&lt;br /&gt;
#	xu yangyang&lt;br /&gt;
#	liao zuoyun&lt;br /&gt;
#	cheng sixiang&lt;br /&gt;
#	du jiangping&lt;br /&gt;
#	liu qi&lt;br /&gt;
#	miao yunlong&lt;br /&gt;
#	huang qiaoqiao&lt;br /&gt;
#	chen lin&lt;br /&gt;
#	duan binyao&lt;br /&gt;
#	li ting&lt;br /&gt;
#	zeng zhi&lt;br /&gt;
#	xing xueqing&lt;br /&gt;
#	luo jingyan&lt;br /&gt;
#	liu shutian&lt;br /&gt;
#	gao xiaoqing&lt;br /&gt;
#	chen zhen&lt;br /&gt;
#	luo guoqiang -1-1-1&lt;br /&gt;
#	she xiao &lt;br /&gt;
#	he yunfeng &lt;br /&gt;
#	liu ying&lt;br /&gt;
#	du yuan &lt;br /&gt;
#	li jiayi &lt;br /&gt;
#	tao yao &lt;br /&gt;
#	xu xinwen &lt;br /&gt;
#	ou huang &lt;br /&gt;
#	liu peini&lt;br /&gt;
#	jiang ziqiang&lt;br /&gt;
#	zhang huifang&lt;br /&gt;
#	liu chao&lt;br /&gt;
#	liu yunxi &lt;br /&gt;
#	luo jiaxin&lt;br /&gt;
#	li mei&lt;br /&gt;
#	zeng xiaohui&lt;br /&gt;
#	huang yixuan&lt;br /&gt;
#	chen anqi&lt;br /&gt;
#	chen ting&lt;br /&gt;
#	zhang mai&lt;br /&gt;
#	yuan xiaolin -1-1&lt;br /&gt;
#	li mingfeng&lt;br /&gt;
#	dai yexun-1-1&lt;br /&gt;
#	yang pei -1&lt;br /&gt;
#	tang yan&lt;br /&gt;
#	xiang jianning-1&lt;br /&gt;
#	liu chang -1&lt;br /&gt;
#	wang yuxin&lt;br /&gt;
#	lv jiahao-1&lt;br /&gt;
#	dong jiating&lt;br /&gt;
#	lu wei&lt;br /&gt;
#	yang yue&lt;br /&gt;
#	guo cili&lt;br /&gt;
#	shen shuai&lt;br /&gt;
#	Ouyang yihong&lt;br /&gt;
#	li zihan -1&lt;br /&gt;
#	zuo fang&lt;br /&gt;
#	fu sihui&lt;br /&gt;
#	xiao zixin -1&lt;br /&gt;
#	zhou tianyi -1&lt;br /&gt;
#	qi zhiyang -1-1&lt;br /&gt;
#	liu pei &lt;br /&gt;
#	gong wei&lt;br /&gt;
#	chen sisi&lt;br /&gt;
#	huang sinan&lt;br /&gt;
#	xiao yikang&lt;br /&gt;
#	yu jingfang&lt;br /&gt;
#	luo sicheng&lt;br /&gt;
#	yang jiahong&lt;br /&gt;
#	yan jidong&lt;br /&gt;
#	xiao yawen&lt;br /&gt;
#	geng hongmei&lt;br /&gt;
#	zhou le&lt;br /&gt;
#	qiu ping&lt;br /&gt;
#	wang huaixing&lt;br /&gt;
#	wang xinyu&lt;br /&gt;
#	chu hanqi&lt;br /&gt;
#	wu jiating&lt;br /&gt;
#	zhang meiling&lt;br /&gt;
#	liu jianan&lt;br /&gt;
#	song xin&lt;br /&gt;
#	zhao qi&lt;br /&gt;
#	zheng jinlian&lt;br /&gt;
#	li linyao&lt;br /&gt;
&lt;br /&gt;
=Session 04 Fri Mar 14 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 260：Wedding Dress in the Song Dynasty(Liu Chao)[[Media:260 The Wedding Dress in the Song Dynasty.pptx]]&lt;br /&gt;
#Topic 146: Traditional crafts: Xiang embroidery 1386(Zhang Huifang) [[Media:Hunan_embroidery_spring_2025.pptx]]&lt;br /&gt;
#Topic 153:Traditional Cuisine: Eight Major Cuisines of China 1456 (Zheng Kaiwu)[[Media:Media Eight Major Cuisines of China.pptx]]&lt;br /&gt;
#Topic 233: Traditional Chinese Pigments (Cao Yuan)[[Media:Traditional Chinese Pigments.pptx]]&lt;br /&gt;
#Topic 182: Chinese Economy:  rich businessmen (Fu Sihui) [[Media:Rich_Businessmen_Spring_2025.pptx]]&lt;br /&gt;
#Topic 156: Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick p. 1491 (Xiao Zixin)  [[Media:Tanghulu_Spring_2025.pptx]]&lt;br /&gt;
#Topic 138: Social: Round Table Culture	1317 (Wu Jiating)  [[Media:Round_Table_Culture_Spring_2025.pptx]]&lt;br /&gt;
#Topic 174: Jiaozi (Liu Pei)  [[Media:Dumplings_Spring_2025.pptx]]&lt;br /&gt;
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing)&lt;br /&gt;
&lt;br /&gt;
=Session 05 Fri Mar 21 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 50: Games: Go 围棋 462（Zhao Qi） [[Media:Weiqi_Go_Spring_2025.pptx]]&lt;br /&gt;
#Topic 110:Opera: Peking Opera Actor Mei Lanfang 1050 (Dai shiru)[[Media:Opera Peking Opera Actor Mei Lanfang.pptx]]&lt;br /&gt;
# Topic 131: Silk and porcelain: Silk  (Fei Xinyu) [[Media:Silk_Spring_2025.pptx]]&lt;br /&gt;
# Topic 224: Chinese Food：Jiangxi Cuisine（赣菜）(Liao Dan) [[Media:Jiangxi_Cuisine.pptx]]&lt;br /&gt;
# Topic 169: Cuisine: Luosifen  1593 (Chen Sisi) ） [[Media:Luosifen_Spring_2025.pptx]]&lt;br /&gt;
# Topic 167: History: Wang Shouren 1573 （Lv Jiahao)[[Media:History_Wang_Shouren_.pptx]]&lt;br /&gt;
# Topic 183: Jiangxi Gan Opera （Wang Xinyu） [[Media:Jiangxi Gan opera.pptx]]&lt;br /&gt;
# Topic 165: Worship: Chinese Incense Culture (She Xiao) [[Media:Chinese Incense Culture.pptx]]&lt;br /&gt;
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing) [Media: Silk and Porcelain]&lt;br /&gt;
&lt;br /&gt;
=Session 06 Fri Mar 28 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
&lt;br /&gt;
#Topic 188:Mobile Games 手游 1783 （Du Jiangping）[[Media:Mobile_Game.pptx]]&lt;br /&gt;
#Topic 191:Aesthetic ideals and social customs: The Culture of Flowers 1807 (Qiu Ping）)[[Media:Aesthetic_ideals_and_social_customs-_The_Culture_of_Flowers.pptx]]&lt;br /&gt;
#Topic 193:Science and Technology: Buytogether（PDD) 1825(Qi Zhiyang)&lt;br /&gt;
#Topic 195:Sports: Cuju (蹴鞠) 1845 （Ouyang Yihong)[[Media: Cuju.pptx]]&lt;br /&gt;
#Topic 202:The Legend of Zhen Huan 《甄嬛传》 1845 (Xiang Jianning)[[Media: The Legend of Zhen Huan.pptx]]&lt;br /&gt;
#Topic 203:Chinese horror movies 中式恐怖片 1845 (Zhang Jiaxin)[[Media: Chinese Horror Movies.pptx]]&lt;br /&gt;
#Topic 185:Opera: Huangmei opera 1752 （Chu Hanqi）)[[Media: Huangmei Opera.pptx]]&lt;br /&gt;
#Topic 181:Animals：Golden Monkey 1712（Xiao Yawen）&lt;br /&gt;
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
&lt;br /&gt;
=HOLIDAY Session 07 Fri Apr 04 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
清明节4月4日——4月6日&lt;br /&gt;
=Session 08 Fri Apr 11 14:30-16:10 Zhishan Bldg. room 303 - Student presentations=&lt;br /&gt;
#Topic 133:Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing）&lt;br /&gt;
#Topic 179:Traditional and Modern Views on Marriage and Love（Liu Yunxi）[[Media:Traditional and Modern Views on Marriage and Love .pptx]]&lt;br /&gt;
#Topic 181:Animals：Golden Monkey(Xiao Yawen)&lt;br /&gt;
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
#Topic 204:Stand-up comedy 单口喜剧 1845（Huang Sinan）&lt;br /&gt;
#Topic 220:Rice cake 年糕 (Dong Jiating)&lt;br /&gt;
#Topic 208:Chinese traditional ornament: Buyao(Yang Jing)[[Media:Chinese Traditional Ornament-Buyao.pptx]]&lt;br /&gt;
#Topic 209:Tofu meatball with nia blood(Li Ting2)[[Media:Pig_Blood_Balls.pptx]]&lt;br /&gt;
#Topic 212:Education：training Schools （教育：补习班） 1845 (Huang Yixuan2) [[Media:Training classes .pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 09 Fri Apr 18 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 213: Chinese Dreamcore (Zhang Zixi)[[Media:Chinese Dreamcore.pptx]]&lt;br /&gt;
#Topic 215: Live-streaming e-commerce (Tao Yao)[[Media:Live-Streaming E-Commerce.pptx]]&lt;br /&gt;
#Topic 216: The Story of Ming Lan (Ye Sitong)[[Media:The Story of Minglan.pptx]]&lt;br /&gt;
#Topic 218: Guangdong Herbal tea (Gao Xiaoqing)&lt;br /&gt;
#Topic 219: Chinese traditional art form：Seal carving（篆刻） (Huang Qiaoqiao)[[Media:Seal carving.pptx]]&lt;br /&gt;
#Topic 207: Shan Dong Cuisine (Lu Wei) [[Media:Lu_Wei-207-Shandong_Cuisine.pptx]]&lt;br /&gt;
#Topic 221: Zhongyuan Festival (Ou Huang)[[Media:The Zhongyuan Festival.pptx]]&lt;br /&gt;
#Topic 223: The Return of the Pearl Princess (Lu Jiahui)[[Media:The Return of the Pearl Princess.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 10 Fri Apr 25 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 217: Cha Bai Xi/Tea Latte Art（茶百戏）(Yang Jiahong)[[Media:ChaBaiXi.pptx]]&lt;br /&gt;
#Topic 225: Cun Chao&amp;quot;: China's village football league（“村超”：中国乡村足球联赛）(Shen Shuai)&lt;br /&gt;
#Topic 227: Chinese Bossy Fictions &amp;amp; Micro-drama（中国式霸总小说&amp;amp;短剧） 1845 (He Yunfeng)[[Media:Chinese_Bossy_Fictions_and_Microdramas.pptx]]&lt;br /&gt;
#Topic 229: Jingdezhen Porcelain(Xiao Luyu)[[Media:Jingdezhen Porcelain.pptx]]&lt;br /&gt;
#Topic 230: Gayageum（伽倻琴）(Zhang Meiling) [[Media:Gayageum.pptx]]&lt;br /&gt;
#Topic 231: The plague and couplet in Chinese garden(Wang Yuxin)[[Media:The Plague and Couplets in Chinese Garden.pptx]]&lt;br /&gt;
#Topic 232: Sun Wukong(Li Yuan)[[Media:0425 Sun Wukong.pptx]]&lt;br /&gt;
#Topic 234: Dragon Lantern Dance(Jin Yichen)[[Media:Jin Yichen Dragon Lantern Dance.pptx]]&lt;br /&gt;
#Topic 235: Bamboo Weaving(Chen Anqi)[[Media:Bamboo Weaving.pptx]]&lt;br /&gt;
#Topic 236: Landscapes and Tourism: Harbin Ice and Snow World(Xu Xinwen)[[Media:Harbin Ice and Snow World.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Please enroll in ai platform==&lt;br /&gt;
Please enroll (register) in the platform https://dcg.de/ai/&lt;br /&gt;
&lt;br /&gt;
=HOLIDAY Session 11 Fri May 02 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
劳动节5月1日——5月5日&lt;br /&gt;
&lt;br /&gt;
=Session 12 Tue May 06 10:00-11:40 room 613 - Student presentations=&lt;br /&gt;
#Topic 238: Three Famous Chinese Mountains(Liu Chang)&lt;br /&gt;
#Topic 239: Female emperor-Wu Zetian(女皇武则天)(Song Xin)  [[Media:Wu Zetian.pptx]]&lt;br /&gt;
#Topic 240: Clay sculpture (泥塑）(Chen Lin)[[Media:Clay Sculpture.pptx]]&lt;br /&gt;
#Topic 242: Hunan Rice Noodles(Gong Wei)[[Media:Hunan Rice Noodles.pptx]]&lt;br /&gt;
#Topic 244: Chinese Popular Memes(中国网络流行热梗）(Xiao Yikang)[[Media:Chinese popular Memes.pptx]] &lt;br /&gt;
#Topic 245: Douzhi (豆汁)(Li Linyao)[[Media:Douzhi.pptx]]&lt;br /&gt;
#Topic 246: New Year Wood-block Paintings(Du Yuan)[[Media:Du Yuan New Year Wood-block Painting.pptx]]&lt;br /&gt;
#Topic 247: Carved lacquer（雕漆）(Liu Qi)[[Media:Carved lacquer.pptx]]&lt;br /&gt;
#Topic 237: Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan)(Li Zihan)&lt;br /&gt;
&lt;br /&gt;
==Regarding Wu Zetian‘s blank Steele==&lt;br /&gt;
关于武则天的“无字碑”（又称“无字碑记”）为何没有刻字，学界和民间流传着几种主要的假设：&lt;br /&gt;
	#功过自有后人评说（最广为流传）：武则天希望后世自己来评价她的一生，不愿由自己或当时的人定论。这种说法强调了她的自信与超越常规。&lt;br /&gt;
	#避讳批评或争议：武则天是中国历史上唯一的女皇帝，争议颇多。她可能认为无论写什么内容都容易引发非议，因此选择不刻字以避免争议。&lt;br /&gt;
	#彰显佛教思想：她信奉佛教，而佛教讲究“空”与“无”，无字碑可能象征“空性”或“无常”，体现她的宗教哲学。&lt;br /&gt;
	#未来自我书写：也有人猜测她原计划晚年或死前再刻碑文，但去世后未及实现，遂留下空碑。&lt;br /&gt;
	#彰显权力与独特性：无字碑作为一种非同寻常的表达形式，也可视为权力和个性的象征，显示她与众不同的统治地位。&lt;br /&gt;
&lt;br /&gt;
⸻&lt;br /&gt;
&lt;br /&gt;
English Translation:&lt;br /&gt;
&lt;br /&gt;
There are several main hypotheses about why Wu Zetian’s stele (often called the “Wordless Stele”) bears no inscription:&lt;br /&gt;
#“Let future generations judge” (most popular view): Wu Zetian may have wanted her life and legacy to be judged by later generations rather than writing her own praise. This interpretation highlights her confidence and forward-thinking.&lt;br /&gt;
#To avoid criticism or controversy: As the only female emperor in Chinese history, Wu Zetian was a controversial figure. She may have felt that any written content could provoke criticism, so she left it blank.&lt;br /&gt;
#Reflecting Buddhist philosophy: A devout Buddhist, she may have chosen to leave the stele blank as a symbol of “emptiness” or impermanence, ideas central to Buddhist thought.&lt;br /&gt;
#Intended to write later: Some believe she planned to inscribe it later in life but passed away before doing so, leaving the monument unfinished.&lt;br /&gt;
#Symbol of power and uniqueness: A blank stele could also serve as a unique and powerful statement, emphasizing her exceptional status and breaking with traditional forms.&lt;br /&gt;
&lt;br /&gt;
=Session 13 Fri May 09 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 248: Jing Gang Mountain (井冈山）(Yu Jingfang) [[Media:Jing_Gang_Mountain_Spring_2025.pptx]]&lt;br /&gt;
#Topic 251: Rice noodle roll (Li Mingfeng)[[File:Rice Noodle Roll.pptx]]&lt;br /&gt;
#Topic 252: Traditional Cuisine: Northeastern Chinese Cuisine (Liu Shutian)[[Media:Northeastern Chinese Cuisine.pptx]]&lt;br /&gt;
#Topic 253: Yuelu Mountain (Chen Ting) [[Media:Yuelu_Mountain.pptx]]&lt;br /&gt;
#Topic 254: Traditional Crafts：Tie-Dye (Zhang Qi)[[Media:Traditional_Crafts_Tie-Dye.pptx]]&lt;br /&gt;
#Topic 255: Chinese-style sun protection (Zhao Yashi)[[ File:Chinese-style Sun Protection.pdf]]&lt;br /&gt;
#Topic 256: Danmu（弹幕）(Zhou Le)[[Media:Danmu.pptx]]&lt;br /&gt;
#Topic 259: Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua (Zhou Tianyi)[[Media:Voices of Chinese Female Writers.pptx]]&lt;br /&gt;
#Topic 214: Luban China's inventor  (Cai Yichun)[[Media:Luban_China's_Inventor.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 14 Fri May 23 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 262: The Four Pillars of Destiny(Li Jiayi) [[Media:Eight Characters.pptx]]&lt;br /&gt;
#Topic 263: Shaolin Temple(Zuo Fang) [[Media:Shaolin Temple.pptx]]&lt;br /&gt;
#Topic 265: Cuisine: Changde spicy salted duck(Xing Xueqing)[[Media:Changde spicy salted duck.pptx]]&lt;br /&gt;
#15:25-15:30 Topic 266: Hui Culture (徽文化)(Liu Jianan)[[Media:Hui Culture.pptx]]&lt;br /&gt;
#15:30- Topic 267: Ma Zu Culture (妈祖文化)(Yan Jidong)[[Media:Mazu culture.pptx]]&lt;br /&gt;
#15:35- Topic 268: Table manner(Luo Yan)[[Media:Table manner.pptx]]&lt;br /&gt;
#15:40- Topic 270: Yingge Dance(Jiang Xinyue)[[Media:Yingge Dance.pptx]]&lt;br /&gt;
#15:45- Topic 271: Palace Lantern(Shao Keyuan)[[Media:Palace_Lantern.pptx]]&lt;br /&gt;
#15:50- Topic 272: Chinese Endearing Terms(Zeng Zhi)[[Media:Chinese Endearing Terms.pptx]]&lt;br /&gt;
&lt;br /&gt;
15:55-16:10 Check final exam paper topics&lt;br /&gt;
&lt;br /&gt;
=Session 15 Tue May 27 10:00-11:30 中和楼 213 (moved from Fri May 30 14:30-16:10 room 613) - Student presentations=&lt;br /&gt;
#Topic 273: Changsha Stinky Tofu（长沙臭豆腐）(Luo Sicheng)[[Media:Changsha Stinky Tofu.pptx]]&lt;br /&gt;
#&amp;lt;nowiki&amp;gt;Topic 274:&amp;lt;/nowiki&amp;gt; God of wealth(Liu Ying)[[Media:God of Wealth.pptx]]&lt;br /&gt;
#Topic 275: Zhua zhou (抓周）(Zeng Xiaohui) [[Media:Zhuazhou.pptx]]&lt;br /&gt;
#Topic 276: Nail art(Luo Jiaxin)[[Media:Nail_Art.pptx]]&lt;br /&gt;
#Topic 277: Mirror(Cheng Sixiang)[[Media:Mirror_Cheng Sixiang.pptx]]&lt;br /&gt;
#Topic 278: The Beef Board Noodles(Yan Xiang)[[Media:Beef Board Noodles.pptx]]&lt;br /&gt;
#Topic 279: Huo Qubing(Luo Jingyan)&lt;br /&gt;
#Topic 280: Chinese Courtyard Houses（中国四合院）(Guo Cili)[[Media:Chinese Courtyard Houses-Guo Cili.pptx]]&lt;br /&gt;
#Topic 281: yangqin(Dai Yexun)[[Media:Yangqin.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 16 Fri Jun 6 14:30-16:10 room 613=&lt;br /&gt;
#Topic 282:  Black Myth: Wukong (Chen Zhen)&lt;br /&gt;
#Topic 283: Guangdong Morning Tea Culture (Yuan Xiaolin)[[Media:Guangdong_Morning_Tea.pptx]]&lt;br /&gt;
#Topic 283: Guangdong Morning Tea Culture （广东早茶文化）(Zheng Jinlian)[[Media:Guangdong Morning Tea Culture-Zheng Jinlian.pptx]]&lt;br /&gt;
#Topic:(Luo Guoqiang) Liuyang Fireworks             &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
                                                                                              Liuyang Fireworks             &lt;br /&gt;
 “When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.&lt;br /&gt;
  The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.&lt;br /&gt;
  A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.&lt;br /&gt;
  However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
  In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.&lt;br /&gt;
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.&lt;br /&gt;
&lt;br /&gt;
Terms and expressions&lt;br /&gt;
luminous 发光的&lt;br /&gt;
craftsmanship手艺，技艺&lt;br /&gt;
artisan工匠，手艺人&lt;br /&gt;
imperial朝廷的&lt;br /&gt;
leverage利用&lt;br /&gt;
crane无人机&lt;br /&gt;
resplendent辉煌的，灿烂的&lt;br /&gt;
beacon灯塔，信标&lt;br /&gt;
ingenuity心灵手巧&lt;br /&gt;
&lt;br /&gt;
Questions&lt;br /&gt;
1.Why is Liuyang called “Home of Chinese fireworks”?&lt;br /&gt;
2.How did Li Tian invent the fireworks?&lt;br /&gt;
3.What did the locals address the environmental challenges of fireworks?&lt;br /&gt;
4.What do you know about the fireworks show held at the sky theater?&lt;br /&gt;
Answers&lt;br /&gt;
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.&lt;br /&gt;
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.&lt;br /&gt;
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. &lt;br /&gt;
&lt;br /&gt;
AI Statement&lt;br /&gt;
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.&lt;br /&gt;
&lt;br /&gt;
                                                                                              浏阳烟花&lt;br /&gt;
  “火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。&lt;br /&gt;
  浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。&lt;br /&gt;
  千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。&lt;br /&gt;
  然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。&lt;br /&gt;
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。&lt;br /&gt;
  从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。&lt;br /&gt;
&lt;br /&gt;
问题&lt;br /&gt;
1.为什么浏阳被称为 “中国烟花之乡”？&lt;br /&gt;
2.李畋是如何发明烟花的？&lt;br /&gt;
3.当地人如何应对烟花带来的环境挑战？&lt;br /&gt;
4.你对天空剧院举办的烟花秀有什么了解？&lt;br /&gt;
答案&lt;br /&gt;
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。&lt;br /&gt;
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。&lt;br /&gt;
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。&lt;br /&gt;
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。&lt;br /&gt;
&lt;br /&gt;
参考文献&lt;br /&gt;
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.&lt;br /&gt;
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.&lt;br /&gt;
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.&lt;br /&gt;
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.&lt;br /&gt;
&lt;br /&gt;
AI使用说明：&lt;br /&gt;
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。&lt;br /&gt;
&lt;br /&gt;
=Deadline extended to June 20, 2025 - Final Exam=&lt;br /&gt;
&amp;lt;span style=&amp;quot;color:red&amp;quot;&amp;gt;Please upload your ppt if you not have done so so far.&amp;lt;/span&amp;gt;&lt;br /&gt;
[[Media:282_Black_Myth_Wukong_Chen_Zhen.pptx]]&lt;br /&gt;
&lt;br /&gt;
Topic 196:[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
&lt;br /&gt;
[[Media:ChaBaiXi.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Grading Criteria for Powerpoint Presentations==&lt;br /&gt;
#Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like &amp;quot;good&amp;quot; or &amp;quot;best&amp;quot;, but did it instead use vocabulary like &amp;quot;fascinating&amp;quot;, &amp;quot;surprising&amp;quot; etc. and also indicated to whom it is fascinating/surprising etc. and why?&lt;br /&gt;
#Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)&lt;br /&gt;
#Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?&lt;br /&gt;
#Was the presentation appropriate to the topic?&lt;br /&gt;
#Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?&lt;br /&gt;
#Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?&lt;br /&gt;
#Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?&lt;br /&gt;
#Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?&lt;br /&gt;
#Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?&lt;br /&gt;
#Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?&lt;br /&gt;
#Did you present your ppt file in the full screen mode?&lt;br /&gt;
#Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?&lt;br /&gt;
#Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
                                                                                        Liuyang Fireworks             &lt;br /&gt;
 “When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.&lt;br /&gt;
  The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.&lt;br /&gt;
  A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.&lt;br /&gt;
  However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
  In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.&lt;br /&gt;
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.&lt;br /&gt;
&lt;br /&gt;
Terms and expressions&lt;br /&gt;
luminous 发光的&lt;br /&gt;
craftsmanship手艺，技艺&lt;br /&gt;
artisan工匠，手艺人&lt;br /&gt;
imperial朝廷的&lt;br /&gt;
leverage利用&lt;br /&gt;
crane无人机&lt;br /&gt;
resplendent辉煌的，灿烂的&lt;br /&gt;
beacon灯塔，信标&lt;br /&gt;
ingenuity心灵手巧&lt;br /&gt;
&lt;br /&gt;
Questions&lt;br /&gt;
1.Why is Liuyang called “Home of Chinese fireworks”?&lt;br /&gt;
2.How did Li Tian invent the fireworks?&lt;br /&gt;
3.What did the locals address the environmental challenges of fireworks?&lt;br /&gt;
4.What do you know about the fireworks show held at the sky theater?&lt;br /&gt;
Answers&lt;br /&gt;
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.&lt;br /&gt;
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.&lt;br /&gt;
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. &lt;br /&gt;
&lt;br /&gt;
AI Statement&lt;br /&gt;
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.&lt;br /&gt;
&lt;br /&gt;
                                                                                              浏阳烟花&lt;br /&gt;
  “火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。&lt;br /&gt;
  浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。&lt;br /&gt;
  千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。&lt;br /&gt;
  然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。&lt;br /&gt;
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。 &lt;br /&gt;
 自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。&lt;br /&gt;
从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。&lt;br /&gt;
&lt;br /&gt;
问题&lt;br /&gt;
1.为什么浏阳被称为 “中国烟花之乡”？&lt;br /&gt;
2.李畋是如何发明烟花的？&lt;br /&gt;
3.当地人如何应对烟花带来的环境挑战？&lt;br /&gt;
4.你对天空剧院举办的烟花秀有什么了解？&lt;br /&gt;
答案&lt;br /&gt;
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。&lt;br /&gt;
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。&lt;br /&gt;
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。&lt;br /&gt;
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。&lt;br /&gt;
&lt;br /&gt;
参考文献&lt;br /&gt;
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.&lt;br /&gt;
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.&lt;br /&gt;
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.&lt;br /&gt;
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.&lt;br /&gt;
&lt;br /&gt;
AI使用说明：&lt;br /&gt;
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=File:The_%22reference%22_of_Chinese_Music._pptx&amp;diff=170594</id>
		<title>File:The &quot;reference&quot; of Chinese Music. pptx</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=File:The_%22reference%22_of_Chinese_Music._pptx&amp;diff=170594"/>
		<updated>2025-12-11T09:31:46Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
	<entry>
		<id>https://bou.de/u/index.php?title=Chinese_Language_and_Culture_-_2025&amp;diff=170593</id>
		<title>Chinese Language and Culture - 2025</title>
		<link rel="alternate" type="text/html" href="https://bou.de/u/index.php?title=Chinese_Language_and_Culture_-_2025&amp;diff=170593"/>
		<updated>2025-12-11T09:13:56Z</updated>

		<summary type="html">&lt;p&gt;Zhou Xuan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Welcome to our course website [[Chinese Language and Culture - 2025]]! The AI website for our course is: https://dcg.de/ai/uni/chinese_language_culture.php&lt;br /&gt;
&lt;br /&gt;
=Overview about this semester's student presentations=&lt;br /&gt;
&lt;br /&gt;
== 📅 Presentation Schedule ==&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-16 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Luó Yǔyān || 罗语嫣 || 202570081748 || 275. Zhuazhou  [[Media:Zhuazhou_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Qū Yuèníng || 曲悦宁 || 202570081750 || 267. Mazu culture&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Lǐ Zhuóshàn || 李卓善 || 202570081692 || 282. Black Myth: Wukong  [[Media:Black Myth: Wukong_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Zhāng Mǐnjié || 张敏杰 || 202570081730 || 153. Traditional Cuisine: Eight Major Cuisines of China [[Media:Eight Major Cuisines of China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Qín Míngwén || 秦铭雯 || 202570081704 || 19. Twelve Animals of the Chinese Zodiac [[Media:Twelve Animals of the Chinese Zodiac_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zēng Lín || 曾琳 || 202570081670 || 27. Chinese Writing: Calligraphy [[Media: calligraphy 2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Dèng Xuě || 邓雪 || 202570081742 || Panda&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Guō Xiǎopèi || 郭晓佩 || 202570081678 || 25. Body movements performance: traditional Chinese dance[[Media:Body movements performance: traditional Chinese dance]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Zhāng Xiāorán || 张潇然 || 202570081759 || Chinese Ancient Weapons&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-23 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Zēng Língkǎi || 曾凌楷 || 202570081774 || 213. Chinese Dreamcore (中式梦核)&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Kěxīn || 陈可心 || 202570081671 || The Five Famous Mountains [[Media:The_Five_Famous_Mountains_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Liú Jiāqí || 刘嘉琪 || 202570081696 || Chinese liquor culture&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Wáng Guóshū || 王国姝 || 202570081753 || Red envelope and lucky money&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Chén Qiānyùn || 陈仟运 || 202570081673 || 203. Chinese horror movies 中式恐怖片 [[Media:Chinese_horror_movies_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Hé Yí || 何怡 || 202570081743 || 262. The four pillars of destiny [[Media:The four pillars of destiny.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhāng Méiróng || 张梅容 || 202570081729 || 227. Chinese Bossy Fictions &amp;amp; Micro-drama (中国式霸总小说&amp;amp;短剧)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Lǐ Wénqīng || 李文清 || 202570081690 || 132. Porcelain [[Media:Chinese Porcelain.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Zǐlíng || 刘紫玲 || 202570081699 || 185. Opera: Huangmei opera 黄梅戏&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-24 (周五) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Wēng Lánlín || 翁岚淋 || 202570081712 || 217. Cha Bai Xi / Tea Latte Art (茶百戏) [[Media:Cha_Bai_Xi_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Huáng Yàngyàng || 黄样样 || 202570081682 || 234. Dragon Lantern Dance [[Media:Dragondance.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Lǐ Yòu || 李又 || 202570081691 || Kite-flying (放风筝)&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Mǎ Yījiāo || 马一礁 || 202570081700 || 242. Hunan Rice Noodles (湖南米粉)[[Media:Hu Nan Rice Noodles.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Zhū Zhū || 朱珠 || 202570081738 || 37. Confucianism: Classical Philosophy-Reading the Analects&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Wáng Rǎnrǎn || 王冉冉 || 202570081709 || Shandong cuisine 鲁菜&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Yáng Shūwén || 杨淑雯 || 202570081722 || Traditional Cuisine: Breakfast Culture of Wuhan [[Media: Breakfast_Culture_of_Wuhan_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Méi Xīléi || 梅希雷 || 202570081701 || 69. Language: Chinese Dialects[[Media:Language: Chinese Dialects.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Huì || 刘慧 || 202570081695 || 204. Stand-up Comedy [[Media:Stand-up Comedy.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-10-30 (周四) - Completed ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Cáo Wén || 曹文 || 202570081669 || 171. Science and Technology: Taobao（淘宝）&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Míngbō || 陈明菠 || 202570081672 || Education: training Schools&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Dèng Xīnyǔ || 邓欣雨 || 202570081674 || 253. Yuelu mountain 岳麓山[[Media:Yuelu Mountain（岳麓山）.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Dèng Xīn || 邓鑫 || 202570081675 || 196. Science and Technology: The culture of Chinese Electric Vehicles [[Media: Chinese Electric Vehicles.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Fāng Xiān || 方鲜 || 202570081676 || 100. Money Culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty) [[Media: Money Culture Currency, Jiaozi (A Paper Currency in Northern Song Dynasty).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Fú Róng || 符蓉 || 202570081677 || 225. &amp;quot;Cun Chao&amp;quot;: China's village football league（&amp;quot;村超&amp;quot;：中国乡村足球联赛）&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Guō Yùróng || 郭玉熔 || 202570081679 || 14. Architecture: Fengshui in Chinese architecture [[Media:Fengshui_in_Architecture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Hè Jìngtóng || 贺婧童 || 202570081680 || 13. Three Great Towers in China&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Hú Lěi || 胡磊 || 202570081681 || 193. Science and Technology: Buy together (PDD)[[Media:Science and Technology(PDD).pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Huáng Yáo || 黄瑶 || 202570081683 || Cheongsam&lt;br /&gt;
|-&lt;br /&gt;
| 11 || Martin Woesler || 吴漠汀 || xxx || Teacher presentation [[Media:02.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-06 (周四) - 共 9 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
周四换成：6	Wáng Zǐxīn	王紫新	202570081710	138.Round Table Culture；&lt;br /&gt;
&lt;br /&gt;
周五换成：7	Líng Xīaoyáo	凌逍遥	202570081693	43.Chinese Folk Argot &lt;br /&gt;
&lt;br /&gt;
Teacher presentation [[Media:02a.pptx]] &lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Huáng Yīlín || 黄伊琳 || 202570081684 || Chinese incense culture&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Jiǎng Kèyǔ || 蒋克雨 || 202570081686 || 221. Zhongyuan festival [[Media:Zhongyuan_Festival_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Kǒng Xiángyǎ || 孔祥雅 || 202570081687 || 266. Hui culture [[Media:Hui_culture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Lǐ Mèngxiá || 李孟霞 || 202570081688 || 243. Chinese names&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Lǐ Pàn || 李盼 || 202570081689 || 175. The Photo Retouching Culture in China [[Media:The_Photo_Retouching_Culture_in_China_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Wáng Zǐxīn || 王紫新 || 202570081710 || 138.Round Table Culture [[Media:Round_Table_Culture_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Liú Dān || 刘丹 || 202570081694 || 232. Sun Wukong (孙悟空) [[Media:Sun_Wukong_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Liú Xīn || 刘欣 || 202570081697 || 170. Paper cutting&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Liú Yuán || 刘缘 || 202570081698 || Language: Hakka Dialect 1845&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-07 (周五) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
Forum Discussion: Concept of Tianxia https://dcg.de/ai/uni/chinese_language_culture.php#tianxia&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Pān Liànyàn || 潘恋艳 || 202570081702 || 283. Guangdong Morning Tea Culture [[Media:Guangdong morning tea.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Péng Xiāngrú || 彭湘茹 || 202570081703 || 5. Aesthetic ideals and social customs: Crying Marriage of Tujia [[Media:Crying Marriage of Tujia.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Qū Yìyǐng || 曲奕颖 || 202570081705 || 216. The Story of Ming Lan 知否知否应是绿肥红瘦&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Rèn Yàrú || 任亚茹 || 202570081706 || 63. Mogao Grottoes&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Rèn Yíngyíng || 任盈盈 || 202570081707 || 263. Shaolin Temple&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Shū Yǔlù || 舒雨璐 || 202570081708 || 133. Silk and porcelain: Celadon and Celadon Song《青花瓷》&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Líng Xiāoyáo || 凌逍遥 || 202570081693 || 70. Chinese folk argot&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Wèi Fāngxīn || 魏方鑫 || 202570081711 || 152. Traditional Cuisine: Chopsticks [[Media:Chopsticks_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Wú Hóngpíng || 吴洪萍 || 202570081713 || 31. Chinese clothing [[Media:Chinese Clothing_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Xiàng Xīnlěi || 向馨磊 || 202570081714 || 179. Traditional and Modern Views on Marriage and Love&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-13 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Xiàng Xuěbīng || 向雪冰 || 202570081715 || TBD - Xiàng Xuěbīng&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Xiào Sūqín || 肖苏秦 || 202570081716 || 197. Chinese tradition culture: The culture of Ronghua-Velvet Flowers 绒花&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Xióng Ruòyáo || 熊若瑶 || 202570081717 || 169. Cuisine: Luosifen&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yán Zhéwén || 严哲文 || 202570081718 || 9. Architecture: The Forbidden City [[Media: Architecture The Forbidden City.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Yáng Hàodān || 杨皓丹 || 202570081719 || 209. Tofu meatball with pig blood(猪血丸子）&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Yáng Jīnyǔ || 杨金雨 || 202570081720 || 96. Medicine: TCM - The Development of Chinese Medicine&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Yáng Jìngwèi || 杨婧蔚 || 202570081721 || 45. Facial Make-up: Face Changing in Sichuan Opera [[Media:Facial Make-up Face Changing in Sichuan Opera.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Yáng Xīrán || 杨晰然 || 202570081723 || 191. Aesthetic ideals and social customs: The Culture of Flowers  [[Media: 191. The Culture of Flowers.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Yáng Yǔxuān || 杨宇轩 || 202570081724 || 20. Milk tea 奶茶[[Media:Milk Tea-.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Yì Yǎlán || 易雅兰 || 202570081725 || 235.Bamboo Weaving 竹编 [[Media:Bamboo_Weaving_2025.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-20 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Yú Chēn || 余琛 || 202570081726 || 174. Traditional Cuisine: Jiaozi 饺子 [[Media: Jiaozi.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Yuè Ziháo || 岳子豪 || 202570081727 || 108. Opera: Peking Opera (京剧)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Zhāng Lì || 张丽 || 202570081728 || 180. Tangyuan (汤圆)[[Media:Tangyuan_2025.pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Zhāng Shuàichāo || 张帅超 || 202570081731 || Ancient Chinese education&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Zhāng Yǔméng || 张雨蒙 || 202570081732 || 208. Chinese traditional ornament: Buyao (步摇)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zhào Jǐntāo || 赵锦涛 || 202570081733 || Culture of Chinese Electric Car&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhào Mǐn || 赵敏 || 202570081734 || Gender: Wu Zetian: The Only Female Emperor of Imperial China&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Zhào Yíxiāo || 赵怡潇 || 202570081735 || 205. Bride-price&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Zhèng Shān || 郑珊 || 202570081736 || 278. The Beef Board Noodle&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Zhōu Wénxuān || 周文萱 || 202570081737 || 23. Body movement performance: Chinese Lion Dancing [[Media: Chinese Lion Dance.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-11-27 (周四) - 共 9 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Zhù Yèhuī || 祝烨晖 || 202570081739 || 251. Rice Noodle Roll 肠粉 [[Media: Rice Noodle Roll. pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Yǎqí || 陈雅琪 || 202570081740 || 157. Traditional Cuisine—hotpot&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Chén Yǔfēi || 陈宇飞 || 202570081741 || 91. Martial Arts: Wushu&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Huáng Yǎqiàn || 黄雅倩 || 202570081745 || 93. Medicine: Traditional Chinese Medicine (TCM) [[Media:Medicine: Traditional Chinese Medicine (TCM). pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Lín Zhǐyí || 林芷怡 || 202570081746 || 92. Frolics of the Five Animals (wuqinxi)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liú Kāngyí || 刘康怡 || 202570081747 || 112. Huagu Opera (花鼓戏)&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Lǚ Píng || 吕萍 || 202570081749 || 102. Music and instruments: guzheng&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Shěn Yàn || 沈燕 || 202570081751 || 241. Abacus (珠算)&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Tán Tíngtíng || 谭婷婷 || 202570081752 || 202. The Legend of Zhen Huan《甄嬛传》[[Media:The Legend of Zhen Huan.pptx]]&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-04 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Wèi Méng || 魏萌 || 202570081754 || Zhang Zhongjing&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Xiè Xuán || 谢璇 || 202570081755 || 02. Aesthetic ideals and social customs: Chinese marriage customs (中式婚礼)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Yáng Tíng || 杨婷 || 202570081756 || 254. Traditional Crafts: Tie-Dye&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yáng Yǔqíng || 杨雨晴 || 202570081757 || 259. Female writers&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Yáng Yuàn || 杨媛 || 202570081758 || 188. Science and Technology: Mobile Games (手游)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Zhāng Yuè || 张悦 || 202570081760 || 265. Cuisine: changed spicy salted duck&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Zhōu Xuán || 周璇 || 202570081761 || 186. The &amp;quot;reference&amp;quot; of Chinese Music (中国音乐的&amp;quot;借鉴&amp;quot;)[[Media: The &amp;quot;reference&amp;quot; of Chinese Music. pptx]]&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Zhōu Yáng || 周洋 || 202570081762 || 148. Handcraft—Chinese knots&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Guō Yǔtíng || 郭雨婷 || 202570081763 || 238. Three famous chinese mountains 中国三山&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Jiāng Wǎnlíng || 姜宛灵 || 202570081685 || 1.Geographic Nature as a Basis for Cultural Development&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-11 (周四) - 共 10 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Lǐ Fán || 李凡 || 202570081764 || TBD - Lǐ Fán&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Péng Lùxī || 彭露曦 || 202570081765 || 250. Language: Hakka Dialect (客家话)&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Hú Mínghào || 胡明浩 || 202570081766 || 270. The Yingge Dance (英歌舞)&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Huáng Lèlè || 黄乐乐 || 202570081767 || 6.The Four Most Handsome Men in Ancient China &lt;br /&gt;
|-&lt;br /&gt;
| 5 || Jiāng Jiāyǔ || 姜佳宇 || 202570081768 || 224. Jiangxi Cuisine (赣菜)&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liáng Yǔtóng || 梁羽彤 || 202570081769 || 256. Danmu (弹幕)&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Péng Ruǐmiáo || 彭蕊苗 || 202570081770 || 213. Chinese Dreamcore (中式梦核)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Qín Níng || 秦宁 || 202570081771 || 212. Education: training Schools (教育：补习班)&lt;br /&gt;
|-&lt;br /&gt;
| 9 || Wú Jǐnxuán || 吴瑾璇 || 202570081772 || 274. God of Wealth (财神)&lt;br /&gt;
|-&lt;br /&gt;
| 10 || Hé Yǐng || 何颖 || 202570081744 || 276. Nail art (美甲)&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
=== 2025-12-18 (周四) - 共 8 个演讲 ===&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic&lt;br /&gt;
|-&lt;br /&gt;
| 1 || Yǐn Ziháo || 尹子豪 || 202570081773 || TBD - Yǐn Ziháo&lt;br /&gt;
|-&lt;br /&gt;
| 2 || Chén Yǔjiā || 陈雨佳 || 202570081775 || 203. Beverages: Tea&lt;br /&gt;
|-&lt;br /&gt;
| 3 || Wāng Jīnyán || 汪金妍 || 202570081776 || 158. Traditional Cuisine: The Art of Chinese Cooking&lt;br /&gt;
|-&lt;br /&gt;
| 4 || Yì Yǔtíng || 易雨婷 || 202570081777 || 268. Table manners&lt;br /&gt;
|-&lt;br /&gt;
| 5 || Hán Jiāyàn || 韩佳燕 || 202570081778 || 236. Landscapes and Tourism: Harbin Ice and Snow World&lt;br /&gt;
|-&lt;br /&gt;
| 6 || Liào Rútíng || 廖如婷 || 202570081779 || 169. Cuisine: Luosifen&lt;br /&gt;
|-&lt;br /&gt;
| 7 || Wáng Huìān || 王慧安 || 202570081780 || 128. TikTok (Douyin)&lt;br /&gt;
|-&lt;br /&gt;
| 8 || Wú Héng || 吴姮 || 202570081781 || 215. Live Streaming E-commerce (直播电商)&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
=Session 1 Thu Sep 25 19:00-21:35 room 613 - Organizational issues=&lt;br /&gt;
&lt;br /&gt;
==What we learn in this class==&lt;br /&gt;
*We learn about Chinese culture from international, especially Western perspective. &lt;br /&gt;
*We learn about cultural phenomena, traditional Chinese culture.&lt;br /&gt;
*We learn English and Chinese terminology in the area of Chinese culture.&lt;br /&gt;
*We learn to think critically about cultural traditions and to appreciate the benefits from cultural traditions.&lt;br /&gt;
*We learn how to determine the location and role of Chinese culture within global culture.&lt;br /&gt;
*We learn basics of theories and models of intercultural communication and comparison.&lt;br /&gt;
*We learn the appreciate and respect the diversity of multipolar cultures and of integration.&lt;br /&gt;
*We become aware of the dangers of cultural discrimination (colonialism, religious missions, imperialism etc.).&lt;br /&gt;
&lt;br /&gt;
==Students' contribution==&lt;br /&gt;
*Every student needs to prepare the textbook texts of the respective chapters in the textbook ahead each week of class. &lt;br /&gt;
*Every student selects a topic, prepares 1 pptx presentations of 5 min. (without AI, and please indicate references and an AI statement at the end of the presentation) and a interactive quiz for everybody to take live in class with results shown after all will have answered. The topics and contents of the sessions are determined by the selection of the students.&lt;br /&gt;
*For the final exam, you write another chapter of the textbook in both Chinese and English, with &amp;quot;Terms and Expressions&amp;quot;, References, Questions and Answers, Statement regarding AI&lt;br /&gt;
&lt;br /&gt;
==Textbook==&lt;br /&gt;
You will receive the textbook for our class. We need a volunteer who integrates the last 92 new chapters into the word file. After tha, you will receive an updated version of the textbook. There are 283 topics of our textbook. Here you find all topics in the order of the book and with the names of the students who will translate the chapters into Chinese. Please select two topics by writing your name behind it and by setting it in '''bold'''. These topics will be presented in the form of a powerpoint presentation.&lt;br /&gt;
&lt;br /&gt;
==Agreement on use of classroom time==&lt;br /&gt;
Should we read the texts in class or should the students read the text ahead of class (especially learning the terms and expressions) and come to class prepared? How should we use our classroom time? (presentations, quizzes, discussions, exercise to translate adhoc an unknown text from the same area)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
----&lt;br /&gt;
==Homework for every session==&lt;br /&gt;
Please prepare the topics of the following session by reading the respective texts in the textbook (if you have not much time, you can read it in Chinese), learn the vocabulary and make yourself familiar with the questions asked under the text.&lt;br /&gt;
&lt;br /&gt;
==Teacher presentation: Introduction to Culture==&lt;br /&gt;
[[Media:01_Chin_Lang_Cult_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Media:02_Chin_Lang_Cult_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Homework for Session 2==&lt;br /&gt;
Please register on the Wiki and wait for the teacher to approve. You can click on https://bou.de/u and then &amp;quot;Register&amp;quot; in the top right corner, then input two times your pinyin name for username and real name in the way &amp;quot;Wang Jianguo&amp;quot;, type in some info about yourself and submit the form with accepting the terms and conditions. More detailed instructions for registration you find in the powerpoint presentation which you can download from here (&amp;quot;Teacher presentation&amp;quot;). &lt;br /&gt;
&lt;br /&gt;
==Prepare ppt (10 students)==&lt;br /&gt;
Grading Criteria for Powerpoint Presentations&lt;br /&gt;
&lt;br /&gt;
Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like &amp;quot;good&amp;quot; or &amp;quot;best&amp;quot;, but did it instead use vocabulary like &amp;quot;fascinating&amp;quot;, &amp;quot;surprising&amp;quot; etc. and also indicated to whom it is fascinating/surprising etc. and why?&lt;br /&gt;
&lt;br /&gt;
Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)&lt;br /&gt;
&lt;br /&gt;
Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?&lt;br /&gt;
&lt;br /&gt;
Was the presentation appropriate to the topic?&lt;br /&gt;
&lt;br /&gt;
Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?&lt;br /&gt;
&lt;br /&gt;
Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?&lt;br /&gt;
&lt;br /&gt;
Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?&lt;br /&gt;
&lt;br /&gt;
Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?&lt;br /&gt;
&lt;br /&gt;
Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?&lt;br /&gt;
&lt;br /&gt;
Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?&lt;br /&gt;
&lt;br /&gt;
Did you present your ppt file in the full screen mode?&lt;br /&gt;
&lt;br /&gt;
Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?&lt;br /&gt;
&lt;br /&gt;
Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Please select one of the following chapters of our textbook by writing your name behind the topic to give a 20 minute presentation on, plus an interactive quiz: The first ten presenters will have to present in two weeks!&lt;br /&gt;
&lt;br /&gt;
1.	Geographic Nature as a Basis for Cultural Development	17&lt;br /&gt;
&lt;br /&gt;
2.	Aesthetic ideals and social customs: Chinese Marriage Customs	22&lt;br /&gt;
&lt;br /&gt;
3.	Aesthetic ideals and social customs: Habits, Ways of Contacting	31&lt;br /&gt;
&lt;br /&gt;
4.	Aesthetic ideals and social customs: Marriage-Accompanying Songs in Hunan	40&lt;br /&gt;
&lt;br /&gt;
5.	Aesthetic ideals and social customs: Crying Marriage of Tujia	49&lt;br /&gt;
&lt;br /&gt;
6.	Aesthetic ideals and social customs: The Four Most Handsome Men in Ancient China	63&lt;br /&gt;
&lt;br /&gt;
7.	Animals: Panda	71 &lt;br /&gt;
&lt;br /&gt;
8.	Architecture	78&lt;br /&gt;
&lt;br /&gt;
9.	Architecture: The Forbidden City 	89&lt;br /&gt;
&lt;br /&gt;
10.	Architecture: Four Famous Bridges	102&lt;br /&gt;
&lt;br /&gt;
11.	Architecture: Four Great Pavilions	113&lt;br /&gt;
&lt;br /&gt;
12.	Architecture: Shengjing Imperial Palace	124&lt;br /&gt;
&lt;br /&gt;
13.	Architecture: Three Great Towers in China	131&lt;br /&gt;
&lt;br /&gt;
14.	Architecture: Fengshui in Chinese Architecture	145 &lt;br /&gt;
&lt;br /&gt;
15.	Army and weapons: Chinese Ancient Weapons	154&lt;br /&gt;
&lt;br /&gt;
16.	Army and weapons: Terracotta Army	163&lt;br /&gt;
&lt;br /&gt;
17.	Astrology: Chinese Astrology	170&lt;br /&gt;
&lt;br /&gt;
18.	Astrology: Calendar, The 24 Solar Terms	178&lt;br /&gt;
&lt;br /&gt;
19.	Astrology: Twelve Animals of the Chinese Zodiac	188&lt;br /&gt;
&lt;br /&gt;
20.	Beverages: Milk Tea	197&lt;br /&gt;
&lt;br /&gt;
21.	Beverages: Tea	203 (Zhang Mai)&lt;br /&gt;
&lt;br /&gt;
22.	Beverages: The Liquor Culture of Ancient China	209&lt;br /&gt;
&lt;br /&gt;
23.	Body movement performance: Chinese Lion Dancing 	218&lt;br /&gt;
&lt;br /&gt;
24.	Body movement performance: Stilts	223&lt;br /&gt;
&lt;br /&gt;
25.	Body movement performance: Traditional Chinese Dance	230&lt;br /&gt;
&lt;br /&gt;
26.	Chinese Writing: Ancient Writing and Painting Tool, Writing Brush	236&lt;br /&gt;
&lt;br /&gt;
27.	Chinese Writing: Calligraphy	246 (Tang Yan)&lt;br /&gt;
&lt;br /&gt;
28.	Chinese Writing: The Evolution of Calligraphy	252&lt;br /&gt;
&lt;br /&gt;
29.	Chinese Writing: Chinese Characters	262&lt;br /&gt;
&lt;br /&gt;
30.	Chinese Writing: Chinese Characters and Scripts	276&lt;br /&gt;
&lt;br /&gt;
31.	Clothing: Chinese Clothing	283&lt;br /&gt;
&lt;br /&gt;
32.	Clothing: Batik (Lanran)	291&lt;br /&gt;
&lt;br /&gt;
33.	Clothing: Cheongsam	301 &lt;br /&gt;
&lt;br /&gt;
34.	Confucianism: Confucian Culture	309  &lt;br /&gt;
&lt;br /&gt;
35.	Confucianism: Chinese Traditional Culture-Five Constant Virtues	324&lt;br /&gt;
&lt;br /&gt;
36.	Confucianism: Classical Philosophy - Confucius and Confucianism	332&lt;br /&gt;
&lt;br /&gt;
37.	Confucianism: Classical Philosophy - Reading The Analects	339 &lt;br /&gt;
&lt;br /&gt;
38.	Education: Ancient Chinese Education	350&lt;br /&gt;
&lt;br /&gt;
39.	Education: Historical Figures, The Four Talented Women of Ancient China	361&lt;br /&gt;
&lt;br /&gt;
40.	Education: Modern Chinese Education System	371&lt;br /&gt;
&lt;br /&gt;
41.	Education: The Nine-Grade Official Selection System in Wei, Jin, Southern and Northern Dynasties	386&lt;br /&gt;
&lt;br /&gt;
42.	Education: Yuelu Academy (One of the Four Most Prestigious Academies)	395&lt;br /&gt;
&lt;br /&gt;
43.	Facial Make-up	406&lt;br /&gt;
&lt;br /&gt;
44.	Facial Make-up: Cosmetics, Traditional Chinese Make-Up	413&lt;br /&gt;
&lt;br /&gt;
45.	Facial Make-up: Face Changing in Sichuan Opera	431&lt;br /&gt;
&lt;br /&gt;
46.	Fine Arts: Painting	440&lt;br /&gt;
&lt;br /&gt;
47.	Fine Arts: Bada Shanren and Qi Baishi	445&lt;br /&gt;
&lt;br /&gt;
48.	Fine Arts: Painting Riverside Scene at Tomb Sweeping Day	452&lt;br /&gt;
&lt;br /&gt;
49.	Fine Arts: Seal-cutting	459&lt;br /&gt;
&lt;br /&gt;
50.	Games: Go 围棋 	462（Zhao Qi）&lt;br /&gt;
&lt;br /&gt;
51.	Games: Kite Flying	468&lt;br /&gt;
&lt;br /&gt;
52.	Games: Mahjong: An Ancient Chinese card play	476（Jiang Ziqiang）&lt;br /&gt;
&lt;br /&gt;
53.	Garden Culture: Gardens	505&lt;br /&gt;
&lt;br /&gt;
54.	Garden Culture: Bonsai (Penjing) 	511&lt;br /&gt;
&lt;br /&gt;
55.	Garden Culture: The Summer Palace	519（Li Mei）&lt;br /&gt;
&lt;br /&gt;
56.	Garden Culture: Qingming Riverside Landscspe Garden	526&lt;br /&gt;
&lt;br /&gt;
57.	Gender: Wu Zetian: The Only Female Emperor of Imperial China	535&lt;br /&gt;
&lt;br /&gt;
58.	History: Carl and Cixi	548&lt;br /&gt;
&lt;br /&gt;
59.	Interieur: The Folding Screen	552&lt;br /&gt;
&lt;br /&gt;
60.	Landscapes and Tourism: Four Buddhist Shrines	561&lt;br /&gt;
&lt;br /&gt;
61.	Landscapes and Tourism: Four State-Level Cultural Relics	573&lt;br /&gt;
&lt;br /&gt;
62.	Landscapes and Tourism: Landscape, Five Famous Mountains	585&lt;br /&gt;
&lt;br /&gt;
63.	Landscapes and Tourism: Mogao Grottoes	593&lt;br /&gt;
&lt;br /&gt;
64.	Landscapes and Tourism: The Culture of Mount Tai 606（Qin Yi)&lt;br /&gt;
&lt;br /&gt;
65.	Landscapes and Tourism: Canal Culture：The Grand Canal（The Peking-Hangzhou Grand Canal）	621&lt;br /&gt;
&lt;br /&gt;
66.	Landscapes and Tourism: The Ancient Tea Horse Road	635&lt;br /&gt;
&lt;br /&gt;
67.	Landscapes and Tourism: Tourism, Nanking-An Ancient Capital of Six Dynasties	642&lt;br /&gt;
&lt;br /&gt;
68.	Language: Chinese Language	649&lt;br /&gt;
&lt;br /&gt;
69.	Language: Chinese Dialects	660&lt;br /&gt;
&lt;br /&gt;
70.	Language: Chinese Folk Argot	669&lt;br /&gt;
&lt;br /&gt;
71.	Literature: Ancient literature - Chinese Classical Fairy Tales	681&lt;br /&gt;
&lt;br /&gt;
72.	Literature: Ancient literature - Chinese Mythology	688&lt;br /&gt;
&lt;br /&gt;
73.	Literature: Ancient literature - Classical Literature	699&lt;br /&gt;
&lt;br /&gt;
74.	Literature: Ancient Literature - Four satirical novels in ancient China	706&lt;br /&gt;
&lt;br /&gt;
75.	Literature: Ancient literature: Four Folk Stories of Ancient China	715&lt;br /&gt;
&lt;br /&gt;
76.	Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China	725  (Duan Binyao)&lt;br /&gt;
&lt;br /&gt;
77.	Literature: Ancient Literature: The Classic of Mountains and Seas	748&lt;br /&gt;
&lt;br /&gt;
78.	Literature: Ancient literature: Yuefu	765&lt;br /&gt;
&lt;br /&gt;
79.	Literature: Premodern literature - China's Four Great Classical Novels	773 &lt;br /&gt;
&lt;br /&gt;
80.	Literature: Premodern literature - Li Bai's “The River-Merchant's Wife: A Letter” and its translations	780&lt;br /&gt;
&lt;br /&gt;
81.	Literature: Premodern literature: Strange Stories from a Chinese Studio	786&lt;br /&gt;
&lt;br /&gt;
82.	Literature: Premodern literature: Tang-Song	794&lt;br /&gt;
&lt;br /&gt;
83.	Literature: Tang and Song - Classical Prose Movement of late Tang Dynasty and Song Dynasty	823&lt;br /&gt;
&lt;br /&gt;
84.	Literature: Modern Literature	832&lt;br /&gt;
&lt;br /&gt;
85.	Literature: Modern Literature: Qian Zhongshu (Ch'ien Chung-shu)	841（Miao Yunlong）&lt;br /&gt;
&lt;br /&gt;
86.	Literature: Modern and Contemporary Literature: Literature, Science Fiction, and Fantasy	848&lt;br /&gt;
&lt;br /&gt;
87.	Literature: Contemporary Literature	859&lt;br /&gt;
&lt;br /&gt;
88.	Martial Arts: Huo Yuanjia	865&lt;br /&gt;
&lt;br /&gt;
89.	Martial Arts: Qigong	868&lt;br /&gt;
&lt;br /&gt;
90.	Martial Arts: Taiji (Tai Chi) Shadow Boxing	873&lt;br /&gt;
&lt;br /&gt;
91.	Martial Arts: Wushu	885&lt;br /&gt;
&lt;br /&gt;
92.	Martial Arts: Frolics of the Five Animals (Wuqinxi)	890&lt;br /&gt;
&lt;br /&gt;
93.	Medicine: Traditional Chinese Medicine (TCM)	900 &lt;br /&gt;
&lt;br /&gt;
94.	Medicine: TCM - Acupuncture and Moxibustion	907&lt;br /&gt;
&lt;br /&gt;
95.	Medicine: TCM - Diagnosis and Pharmacology	912&lt;br /&gt;
&lt;br /&gt;
96.	Medicine: TCM - The Development of Chinese Medicine	917&lt;br /&gt;
&lt;br /&gt;
97.	Medicine: TCM – The Chinese Medical Sage Zhang Zhongjing	924&lt;br /&gt;
&lt;br /&gt;
98.	Minority cultures: Lisu People and Daogan Festival of Lisu Ethnic Minority	934&lt;br /&gt;
&lt;br /&gt;
99.	Minority cultures: The Ethnic Minorities’ Costumes	941&lt;br /&gt;
&lt;br /&gt;
100.	Money culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty)	952&lt;br /&gt;
&lt;br /&gt;
101.	Money culture: The tradition of Red Envelope and Lucky Money 	962  (Xu Yangyang)&lt;br /&gt;
&lt;br /&gt;
102.	Music and instruments: Guzheng	975&lt;br /&gt;
&lt;br /&gt;
103.	Music and instruments: Pipa	986&lt;br /&gt;
&lt;br /&gt;
104.	Mythology: Gods and Immortals	996&lt;br /&gt;
&lt;br /&gt;
105.	Mythology: Huli-jing	1005&lt;br /&gt;
&lt;br /&gt;
106.	National Symbols: National Anthem	1018&lt;br /&gt;
&lt;br /&gt;
107.	National Symbols: National Flag	1026 （Liao Zuoyun）&lt;br /&gt;
&lt;br /&gt;
108.	Opera: Peking Opera	1035&lt;br /&gt;
&lt;br /&gt;
109.	Opera: Peking Opera Acrobatics	1043&lt;br /&gt;
&lt;br /&gt;
110.	Opera: Peking Opera Actor Mei Lanfang	1050 (Dai shiru)&lt;br /&gt;
&lt;br /&gt;
111.	Opera: Tea-picking Opera	1055&lt;br /&gt;
&lt;br /&gt;
112.	Opera: Hunan Flower-drum Opera (Huagu Opera)	1064&lt;br /&gt;
&lt;br /&gt;
113.	Philosophical Schools: Four Main Philosophical Schools	1076&lt;br /&gt;
&lt;br /&gt;
114.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy – Daoism	1087&lt;br /&gt;
&lt;br /&gt;
115.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading Tao Te Ching	1093&lt;br /&gt;
&lt;br /&gt;
116.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Sutra of Hui-neng	1099&lt;br /&gt;
&lt;br /&gt;
117.	Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Importance of Living	1106&lt;br /&gt;
&lt;br /&gt;
118.	Philosophical Schools (Daoism, Buddhism, Legalism): Legalism 	1119&lt;br /&gt;
&lt;br /&gt;
119.	Philosophy: Chinese Traditional Cultivation Culture	1129&lt;br /&gt;
&lt;br /&gt;
120.	Religion: Traditional Chinese Funeral Culture	1141&lt;br /&gt;
&lt;br /&gt;
121.	Religion: Buddhism	1155&lt;br /&gt;
&lt;br /&gt;
122.	Religion: Daoism	1170&lt;br /&gt;
&lt;br /&gt;
123.	Religion: Christianity	1175&lt;br /&gt;
&lt;br /&gt;
124.	Religion: Islam	1181&lt;br /&gt;
&lt;br /&gt;
125.	Science and Technology: Ancient Science and Technology	1185&lt;br /&gt;
&lt;br /&gt;
126.	Science and Technology: China's Four New Inventions	1191 (Yang Yue2)&lt;br /&gt;
&lt;br /&gt;
127.	Science and Technology: Compass	1217&lt;br /&gt;
&lt;br /&gt;
128.	Science and Technology: TikTok (Douyin)	1226&lt;br /&gt;
&lt;br /&gt;
129.	Science and Technology: Three Giant Home Appliance Enterprises In China 	1235&lt;br /&gt;
&lt;br /&gt;
130.	Science and Technology: Four Domestic Mobile Phone Companies	1257&lt;br /&gt;
&lt;br /&gt;
131.	        Silk and porcelain: Silk	1272  (Fei Xinyu)&lt;br /&gt;
&lt;br /&gt;
132.	Silk and porcelain: Porcelain	1277&lt;br /&gt;
&lt;br /&gt;
133.	Silk and porcelain: Celadon and Celadon Song 《青花瓷》歌词	1283(Wang Huaixing)&lt;br /&gt;
&lt;br /&gt;
134.	Silk Road - by land and by sea: Zhang Qian and the Silk Road	1291&lt;br /&gt;
&lt;br /&gt;
135.	Silk Road - by land and by sea: Zheng He and the Maritime Silk Road	1296&lt;br /&gt;
&lt;br /&gt;
136.	Silk Road - by land and by sea: Zheng He's Voyages	1300&lt;br /&gt;
&lt;br /&gt;
137.	Social: The Long-life Lock	1308&lt;br /&gt;
&lt;br /&gt;
138.	Social: Round Table Culture	1317 (Wu Jiating)&lt;br /&gt;
&lt;br /&gt;
139.	Stage entertainment: Crosstalk 相声	1325&lt;br /&gt;
&lt;br /&gt;
140.	Stage entertainment: Shadow Play	1332&lt;br /&gt;
&lt;br /&gt;
141.	Traditional Crafts: Carving	1340&lt;br /&gt;
&lt;br /&gt;
142.	Traditional Crafts: Chinese Jade Culture	1348&lt;br /&gt;
&lt;br /&gt;
143.	Traditional Crafts: Cloisonne	1363   &lt;br /&gt;
&lt;br /&gt;
144.	Traditional Crafts: Embroidery	1369&lt;br /&gt;
&lt;br /&gt;
145.	Traditional Crafts: Shu Embroidery (Sichuan Embroidery)	1373   &lt;br /&gt;
&lt;br /&gt;
146.	Traditional Crafts: Xiang Embroidery	1386（Zhang Huifang）&lt;br /&gt;
&lt;br /&gt;
147.	Traditional Crafts: Folk Art - Chinese Paper-cutting	1400&lt;br /&gt;
&lt;br /&gt;
148.	Traditional Crafts: Handcraft - Chinese Knots	1409&lt;br /&gt;
&lt;br /&gt;
149.	Traditional Crafts: Lacquerware	1418&lt;br /&gt;
&lt;br /&gt;
150.	Traditional Crafts: The Kingfisher Craft点翠	1423&lt;br /&gt;
&lt;br /&gt;
151.	Traditional Cuisine: Chinese Dining Etiquette	1436&lt;br /&gt;
&lt;br /&gt;
152.	Traditional Cuisine: Chopsticks	1450&lt;br /&gt;
&lt;br /&gt;
153.	Traditional Cuisine: Eight Major Cuisines of China	1456 (Zheng Kaiwu)&lt;br /&gt;
&lt;br /&gt;
154.	Traditional Cuisine: Four Distinct Regional Cuisines	1473&lt;br /&gt;
&lt;br /&gt;
155.	Traditional Cuisine: Breakfast Culture of Wuhan	1480(Liu Peini)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
156.	Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick	1491(Xiao Zixin)&lt;br /&gt;
&lt;br /&gt;
157.	Traditional Cuisine: Hotpot	1501 (Cao Chunyang)&lt;br /&gt;
&lt;br /&gt;
158.	Traditional Cuisine: The Art of Chinese Cooking	1508&lt;br /&gt;
&lt;br /&gt;
159.	Traditional Cuisine: Two Famous Dishes	1514&lt;br /&gt;
&lt;br /&gt;
160.	Traditional Festivals	1518……&lt;br /&gt;
&lt;br /&gt;
161.	Traditional Festivals: Lattice on Ancient Chinese Windows	1525&lt;br /&gt;
&lt;br /&gt;
162.	Traditional Festivals: Spring Festival Couplets	1538&lt;br /&gt;
&lt;br /&gt;
163.	Westernization: The Eastward Spread of Western Learning	1544&lt;br /&gt;
&lt;br /&gt;
164.	Westernization: The Westernization Movement	1550&lt;br /&gt;
&lt;br /&gt;
165.	Worship: Chinese Incense Culture	1558 (She Xiao)&lt;br /&gt;
&lt;br /&gt;
166.	Economy: Chinese Currency Changes	1569&lt;br /&gt;
&lt;br /&gt;
167.	History: Wang Shouren	1573 Lv Jiahao&lt;br /&gt;
&lt;br /&gt;
168.	Martial Arts: Chinese Swordsman Spirit	1582&lt;br /&gt;
&lt;br /&gt;
169.	Cuisine: Luosifen	1593 （Chen Sisi)&lt;br /&gt;
&lt;br /&gt;
170.	Fine Arts: Chinese Paper Cutting	1601 &lt;br /&gt;
&lt;br /&gt;
171.	Science and Technology: Taobao(淘宝) 	1611&lt;br /&gt;
&lt;br /&gt;
172.	Traditional Craft: Bronze	1623&lt;br /&gt;
&lt;br /&gt;
173.	Entertainment: Deyunshe 德云社	1631&lt;br /&gt;
&lt;br /&gt;
174.	Traditional Cuisine: Jiaozi	1644 （Liu Pei）&lt;br /&gt;
&lt;br /&gt;
175.	Aesthetic ideals and social customs: the Photo Retouching Culture in China	1655&lt;br /&gt;
&lt;br /&gt;
176.	Traditional Crafts: Handcraft - Oil-paper Umbrella	1664     &lt;br /&gt;
&lt;br /&gt;
177.	stage entertainment:Yuan drama	1676&lt;br /&gt;
&lt;br /&gt;
178.	Music and instruments: Erhu	1685&lt;br /&gt;
&lt;br /&gt;
179.	Traditional and Modern Views on Marriage and Love	1694 (Liu Yunxi)&lt;br /&gt;
&lt;br /&gt;
180.	Traditional Cuisine: Tangyuan	1701&lt;br /&gt;
&lt;br /&gt;
181.	Animals：Golden Monkey	1712（Xiao Yawen）&lt;br /&gt;
&lt;br /&gt;
182.	Chinese Economy: rich businessmen	1719 (Fu Sihui)&lt;br /&gt;
&lt;br /&gt;
183.	Opera: Chinese Local Operas	1727 （Wang Xinyu）&lt;br /&gt;
&lt;br /&gt;
184.	The Chinese tradition of ancestor worship	1740&lt;br /&gt;
&lt;br /&gt;
185.	Opera: Huangmei opera	1752 （Chu Hanqi）&lt;br /&gt;
&lt;br /&gt;
186.	The “reference” of Chinese Music	1759&lt;br /&gt;
&lt;br /&gt;
187.	Chinese Folk Art:Lion Dance	1767&lt;br /&gt;
&lt;br /&gt;
188.	Science and Technology: Mobile Games（手游）	1783(Du JIangping)&lt;br /&gt;
&lt;br /&gt;
189.	Clothing: Vintage Clothing	1790&lt;br /&gt;
&lt;br /&gt;
190.	Fine arts:Kunqu Opera	1798&lt;br /&gt;
&lt;br /&gt;
191.	Aesthetic ideals and social customs: The Culture of Flowers	1807 (Qiu Ping）&lt;br /&gt;
&lt;br /&gt;
192.	National Belief: the Chinese Dream	1818&lt;br /&gt;
&lt;br /&gt;
193.	Science and Technology: Buytogether（PDD) 	1825(Qi Zhiyang)&lt;br /&gt;
&lt;br /&gt;
194.	Aesthetic ideals and social customs：Marriage and Burial Customs of Tujia People	1845&lt;br /&gt;
&lt;br /&gt;
195.	Sports: Cuju (蹴鞠) 	1845 （Ouyang Yihong)&lt;br /&gt;
&lt;br /&gt;
196.	Science and Technology: The culture of Chinese Electric Vehicles 中国电动汽车	1845（Geng Hongmei)&lt;br /&gt;
&lt;br /&gt;
197.	Chinese tradition culture: The culture of Ronghua—Velvet Flowers 绒花	1845  &lt;br /&gt;
&lt;br /&gt;
198.	Stage entertainment: Northeast Errenzhuan (二人转) 	1845&lt;br /&gt;
&lt;br /&gt;
199.	Traditional Crafts: Dough Sculpture 面塑	1845&lt;br /&gt;
&lt;br /&gt;
200.	Nanchang Relic Museum for Haihun Principality of Han Dynasty	1845  &lt;br /&gt;
&lt;br /&gt;
201.	The culture of Grass cloth 夏布	1845 &lt;br /&gt;
&lt;br /&gt;
202.	The Legend of Zhen Huan 《甄嬛传》	1845 (Xiang Jianning)&lt;br /&gt;
&lt;br /&gt;
203.	Chinese horror movies 中式恐怖片	1845 (Zhang Jiaxin)&lt;br /&gt;
&lt;br /&gt;
204.	Stand-up comedy 单口喜剧	1845（Huang Sinan）&lt;br /&gt;
&lt;br /&gt;
205.	Bride-price（彩礼）	1845 &lt;br /&gt;
&lt;br /&gt;
206.	Chinese science fiction movies 中国科幻片	1845&lt;br /&gt;
&lt;br /&gt;
207.	Shandong cuisine鲁菜	1845(Lu Wei)&lt;br /&gt;
&lt;br /&gt;
208.	Chinese traditional ornament: Buyao （步摇）	1845 (Yang Jing)&lt;br /&gt;
&lt;br /&gt;
209.	Tofu meatball with pig blood (猪血丸子) 	1845       （Li Ting2）&lt;br /&gt;
&lt;br /&gt;
210.	Sunzi’s Art of War: Source for All Books on War (孙子兵法) 	1845&lt;br /&gt;
&lt;br /&gt;
211.	The Temple of Heaven：Reverence with Awe and Gratitude（天坛）	1845&lt;br /&gt;
&lt;br /&gt;
212.	Education：training Schools （教育：补习班）	1845 (Huang Yixuan2)&lt;br /&gt;
&lt;br /&gt;
213.	Chinese Dreamcore (中式梦核) 	1845  (Zhang Zixi)&lt;br /&gt;
&lt;br /&gt;
214.	Lu Ban, China’s inventor（中国发明家——鲁班）	1845 (Cai Yichun)&lt;br /&gt;
&lt;br /&gt;
215.	Live Streaming E-commerce（直播电商）	1845    (Tao Yao)&lt;br /&gt;
&lt;br /&gt;
216.	The Story of Ming Lan（知否知否，应是绿肥红瘦）	1845 (Ye Sitong)&lt;br /&gt;
&lt;br /&gt;
217.	Cha Bai Xi/Tea Latte Art (茶百戏) 	1845    （Yang Jiahong2)&lt;br /&gt;
&lt;br /&gt;
218.	Guangdong Herbal tea（广东凉茶）	1845(Gao Xiaoqing)&lt;br /&gt;
&lt;br /&gt;
219.	Chinese traditional art form：Seal carving（篆刻）	1845(Huang Qiaoqiao)&lt;br /&gt;
&lt;br /&gt;
220.	Rice cake (年糕) 	1845  （Dong Jiating）&lt;br /&gt;
&lt;br /&gt;
221.	Zhongyuan festival	1845 （Ou Huang）&lt;br /&gt;
&lt;br /&gt;
222.	Dulong: Facial tattoo (独龙族：纹面) 	1845&lt;br /&gt;
&lt;br /&gt;
223.	The Return of the Pearl Princess（还珠格格）	1845 （Lu Jiahui）&lt;br /&gt;
&lt;br /&gt;
224.	Chinese Food：Jiangxi Cuisine（赣菜）	1845 (Liao Dan)&lt;br /&gt;
&lt;br /&gt;
225.	&amp;quot;Cun Chao&amp;quot;: China's village football league（“村超”：中国乡村足球联赛）	1845 (Shen Shuai)&lt;br /&gt;
&lt;br /&gt;
226.	Landscapes and Tourism: Junshan Island (君山岛) 	1845&lt;br /&gt;
&lt;br /&gt;
227.	Chinese Bossy Fictions &amp;amp; Micro-drama（中国式霸总小说&amp;amp;短剧）	1845 (He Yunfeng)&lt;br /&gt;
&lt;br /&gt;
228.	Chinese Traditional Medicine (中医药）——— Mortise and Tenon Joint（榫卯结构）	1845&lt;br /&gt;
&lt;br /&gt;
229.	Jingdezhen Porcelain	1845 (Xiao Luyu)&lt;br /&gt;
&lt;br /&gt;
230.	Gayageum（伽倻琴）	1845 (Zhang Meiling)&lt;br /&gt;
&lt;br /&gt;
231.	The plaque and couplet in Chinese garden（园林匾额对联）	1845 (Wang Yuxin)&lt;br /&gt;
&lt;br /&gt;
232.	Sun Wukong（孙悟空）	1845 （Li Yuan2）&lt;br /&gt;
&lt;br /&gt;
233.	Traditional Chinese Pigments（中国传统颜料）	1845 (Cao Yuan)&lt;br /&gt;
&lt;br /&gt;
234.	Dragon Lantern Dance（舞龙灯）	1845 （Jin Yichen）&lt;br /&gt;
&lt;br /&gt;
235.	Bamboo Weaving (竹编）	1845 (Chen Anqi)&lt;br /&gt;
&lt;br /&gt;
236.	Landscapes and Tourism: Harbin Ice and Snow World (冰雪大世界) 	1845 (Xu Xinwen)&lt;br /&gt;
&lt;br /&gt;
237.	Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan) 	1845 （Li Zihan2）&lt;br /&gt;
&lt;br /&gt;
238.	Three Famous Chinese Mountains(中国三山) 	1845（Liu  Chang）&lt;br /&gt;
&lt;br /&gt;
239.	Female Emperor---Wu Zetian	1845  (Song Xin)&lt;br /&gt;
&lt;br /&gt;
240.	Clay sculpture (泥塑）	1845 (Chen Lin)&lt;br /&gt;
&lt;br /&gt;
241.	Abacus (中国珠算）	1845&lt;br /&gt;
&lt;br /&gt;
242.	Hunan Rice Noodles（湖南米粉）	1845 (Gong Wei)&lt;br /&gt;
&lt;br /&gt;
243.	Chinese name（中国姓名文化）	1845  &lt;br /&gt;
&lt;br /&gt;
244.	Chinese popular viral memes (中国网络社交媒体“热梗”）	1845(Xiao Yikang)&lt;br /&gt;
&lt;br /&gt;
245.	Douzhi (豆汁) 	1845(Li Linyao) &lt;br /&gt;
&lt;br /&gt;
246.	New Year Wood-block Paintings (木版年画）	1845（Du Yuan）&lt;br /&gt;
&lt;br /&gt;
247.	Carved lacquer（雕漆）	1845 （Liu Qi）&lt;br /&gt;
&lt;br /&gt;
248.	Jing Gang Mountain (井冈山）	1845 （Yu Jingfang）&lt;br /&gt;
&lt;br /&gt;
249.	Intangible Cultural Heritage: Tongguan Kiln （铜官窑）	1845&lt;br /&gt;
&lt;br /&gt;
250.	Language: Hakka Dialect（客家话）	1845&lt;br /&gt;
&lt;br /&gt;
251.	Rice noodle roll（肠粉）	1845 ( Li Mingfeng )&lt;br /&gt;
&lt;br /&gt;
252.	Traditional Cuisine: Northeastern Chinese Cuisine(东北菜）	1845（Liu Shutian）&lt;br /&gt;
&lt;br /&gt;
253.	Yuelu Mountain (岳麓山) 	1845（Chen Ting）&lt;br /&gt;
&lt;br /&gt;
254.	Traditional Crafts：Tie-Dye（扎染）	1845（Zhang Qi）&lt;br /&gt;
&lt;br /&gt;
255.	Chinese-style sun protection (中式防晒）	1845（Zhao Yashi）&lt;br /&gt;
&lt;br /&gt;
256.	Danmu (弹幕）	1845 (Zhou Le)&lt;br /&gt;
&lt;br /&gt;
257.	Yangshao Culture（仰韶文化）	1845&lt;br /&gt;
&lt;br /&gt;
258.	Indigo Dyeing (蓝染) 	1845&lt;br /&gt;
&lt;br /&gt;
259.	Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua	1845 (Zhou Tianyi)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
260.	Wedding dress in the Song Dynasty (宋代婚服) 	1845 (Liu Chao) &lt;br /&gt;
&lt;br /&gt;
261.	The cultural idea oft he great unification in ancient China (中国古代的大一统文化思想) 	1845&lt;br /&gt;
&lt;br /&gt;
262.	The Four Pillars of Destiny (八字) (Li Jiayi)	1845 &lt;br /&gt;
&lt;br /&gt;
263.	Shaolin Temple (少林寺) 	1845 (Zuo Fang)&lt;br /&gt;
&lt;br /&gt;
264.	Single bamboo drifting（独竹漂）	1845&lt;br /&gt;
&lt;br /&gt;
265.	Cuisine: Changde spicy salted duck 酱板鸭传说的由来	1845 （Xing Xueqing）&lt;br /&gt;
&lt;br /&gt;
266.	Hui Culture (徽文化)	1845(Liu Jianan)&lt;br /&gt;
&lt;br /&gt;
267.	Ma Zu Culture (妈祖文化)	1845 (Yan Jidong)&lt;br /&gt;
&lt;br /&gt;
268.	Table Manners 	1845（Luo Yan）&lt;br /&gt;
&lt;br /&gt;
269.	Music of the Mongol nationality (蒙古族音乐)	1845&lt;br /&gt;
&lt;br /&gt;
270.	The Yingge Dance（英歌舞）	1845  （Jiang Xinyue)&lt;br /&gt;
&lt;br /&gt;
271.	Palace Lantern（宫灯）	1845  （Shao Keyuan）&lt;br /&gt;
&lt;br /&gt;
272.	Chinese Term of Endearment（中国亲昵称谓）	1845  (Zeng Zhi）&lt;br /&gt;
&lt;br /&gt;
273.	Changsha Stinky Tofu（长沙臭豆腐) 	1845(Luo Sicheng)[[File:Changsha Stinky Tofu.pptx]]&lt;br /&gt;
&lt;br /&gt;
274.	God of Wealth(财神) 	1845 &lt;br /&gt;
&lt;br /&gt;
275.	Zhuazhou（抓周）	1845 （Zeng Xiaohui）&lt;br /&gt;
&lt;br /&gt;
276.	Nail art（美甲）	1845 （Luo Jiaxin）&lt;br /&gt;
&lt;br /&gt;
277.	Mirror (镜子) 	1845   (Cheng Sixiang) &lt;br /&gt;
&lt;br /&gt;
278.	The Beef Board Noodle (牛肉板面) 	1845(Yan Xiang)&lt;br /&gt;
&lt;br /&gt;
279.	Huo Qubing (霍去病）	1845 （Luo Jingyan）&lt;br /&gt;
&lt;br /&gt;
280.	Chinese Courtyard Houses（中国四合院）	1845 (Guo Cili)&lt;br /&gt;
&lt;br /&gt;
281.	Music and instruments: Yangqin（扬琴）	1845（Dai Yexun）&lt;br /&gt;
&lt;br /&gt;
282.	Black Myth: Wukong（黑神话 悟空）	1845 (Chen Zhen)&lt;br /&gt;
&lt;br /&gt;
283.	Guangdong Morning Tea Culture （广东早茶文化）	1845 （Zheng Jinlian）&lt;br /&gt;
&lt;br /&gt;
=Session 02 Fri Feb 28 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
==Teacher presentation: Introduction to Culture==&lt;br /&gt;
[[Media:02_Chin_Lang_Cult_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Topics for today==&lt;br /&gt;
Please copy and paste your presentation topic, your name here and add your powerpoint file (size limit 10 MB)&lt;br /&gt;
&lt;br /&gt;
You need to copy all the topics for the whole semester to the sessions NOW. If you do not do it sufficiently in advance, how can the fellow students prepare the texts?&lt;br /&gt;
&lt;br /&gt;
Please remember that you have to indicate the 10 topics for Friday on the course website under &amp;quot;Session 2&amp;quot; with the topic name, student name, powerpoint uploaded (max size 10 MB), all presentations will be each on 1 topic only and cannot exceed 5 minutes. They have to be interactive and helpful from the perspective of an interpreter or translator who needs to prepare his/her work on this topic.&lt;br /&gt;
&lt;br /&gt;
27. Chinese Calligraphy (Tang Yan) [[Media:Chinese_Calligraphy.pptx]]&lt;br /&gt;
&lt;br /&gt;
52. Games: Mahjong: An Ancient Chinese card play 476（Jiang Ziqiang）[[Media:Mahjong-Jiang_Ziqiang.pptx]]&lt;br /&gt;
&lt;br /&gt;
55. Garden Culture: The Summer Palace 519（Li Mei）[[Media:The Summer Palace - Li Mei.pptx]]&lt;br /&gt;
&lt;br /&gt;
76. Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China 725 (Duan Binyao) [[Media:Duan_Binyao_-76Su_Shi_and_Delegation_Literature.pptx]]&lt;br /&gt;
&lt;br /&gt;
85. Literature: Modern Literature: Qian Zhongshu (Miao Yunlong)[[Media:Qian_Zhongshu_Miao_Yunlong.pptx]]&lt;br /&gt;
&lt;br /&gt;
Tea Latte Art (Xiang Jianning)&lt;br /&gt;
&lt;br /&gt;
Topic 7&lt;br /&gt;
&lt;br /&gt;
Topic 8&lt;br /&gt;
&lt;br /&gt;
Topic 9&lt;br /&gt;
&lt;br /&gt;
Topic 10&lt;br /&gt;
&lt;br /&gt;
=Session 03 Fri Mar 07 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
==Presentations==&lt;br /&gt;
1. Topic 21: Beverages: Tea 203 (Zhang Mai) [[Media:Tea_Spring_2025.pptx]] 86&lt;br /&gt;
&lt;br /&gt;
2. Topic 64: Landscapes and Tourism: The Culture of Mount Tai 606 (Qin Yi) [[Media:Mount_Tai_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
3. Topic 101. Money culture: The tradition of Red Envelope and Lucky Money 962 (Xu Yangyang) [[Media:Lucky_Money_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
4. Topic 107:National Symbols: Culture of the National Flag 1026 （Liao Zuoyun）[[Media:Culture_of_the_National_Flag_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
5. Topic 155:Traditional Cuisine: Breakfast Culture of Wuhan 1480 (Liu Peini) [[Media:Wuhan_Breakfast_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
6. Topic 157:Traditional Cuisine: Hotpot 1501 (Cao Chunyang)  [[Media:Hot_Pot_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
7. Topic 126: China's four new inventions 1191(Yang Yue2).) [[Media:China's_Four_New_Great_Inventions_Spring_2025.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Notes on presentations==&lt;br /&gt;
Most students did not do their homework. 素质 in Chinese and international culture. Taking over responsibility. Being independent. Making sure that things run. Taking care of others. Not to do the homework in time (displaying the 13 presentations of each session) has disadvantages also for the other students, who cannot prepare.&lt;br /&gt;
&lt;br /&gt;
1. 14:43-49 Only Chinese tradition explained, not Indian, Egyptian etc. &amp;quot;Black tea&amp;quot; (in English all &amp;quot;hong cha&amp;quot; is called &amp;quot;black tea&amp;quot;), British tea culture (add milk)&lt;br /&gt;
&lt;br /&gt;
2. 14:55-15:00 Personal origin: Shandong, personal experience: climbed Mount Tai 4 times, Sacrificial Culture, Culture of Literati, Folk Belief: God of Mount Tai, Blue Rosy Cloud Fairy; Spiritual Symbolism&lt;br /&gt;
&lt;br /&gt;
3. 15:04-15:10 Legend, Tradition and Contrast, Significance; Sui Monster ya sui qian; contrast in the West: Giving money as a present is considered not as good as a present itself, giving money in an envelope has the bad taste of bribing (transparency.org); in China you can even go to the temple and pray for money&lt;br /&gt;
&lt;br /&gt;
4. 15:29-15:34 historical details of design, red meaning “stop” internationally, “achieve the great rejuvenation of the Chinese nation” (maybe a newer concept than the flag?), connection with earlier historical flags and other flags like of the communist movement, North Korea, ancient Soviet Union &lt;br /&gt;
&lt;br /&gt;
5. 15:41-15:46 dialect terms (don’t use pinyin), analogy, breakfast is one of the most resilient cultural elements a person sticks to, guozao, 热干面, missing: characteristics like that it needs to be prepared quickly because the tradition of the dock workers&lt;br /&gt;
&lt;br /&gt;
6. 15:56-16:01 hot pot history originated in China (?), regional differences within China 87&lt;br /&gt;
&lt;br /&gt;
7. 16:02-16:06 4 new inventions - not explained that these inventions were invented in other countries. 86&lt;br /&gt;
&lt;br /&gt;
==Student grades: 平时成绩/签到==&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
75/103 students, 24级 MA翻译, class representative: Zhang Jiaxin&lt;br /&gt;
#	Jin Yichen &lt;br /&gt;
#	lu jiahui &lt;br /&gt;
#	li yuan&lt;br /&gt;
#	cao yuan&lt;br /&gt;
#	xiao luyu&lt;br /&gt;
#	zhang jiaxin +5&lt;br /&gt;
#	ye sitong&lt;br /&gt;
#	zhao yashi&lt;br /&gt;
#	jiang xinyue&lt;br /&gt;
#	yan xiang&lt;br /&gt;
#	fei xinyu &lt;br /&gt;
#	zhang qi&lt;br /&gt;
#	dai shiru&lt;br /&gt;
#	zhang zixi&lt;br /&gt;
#	zheng kaiwu&lt;br /&gt;
#	cai yichun&lt;br /&gt;
#	yang jing&lt;br /&gt;
#	liao dan&lt;br /&gt;
#	luo yan&lt;br /&gt;
#	qin yi&lt;br /&gt;
#	shao keyuan&lt;br /&gt;
#	cao chunyang&lt;br /&gt;
#	xu yangyang&lt;br /&gt;
#	liao zuoyun&lt;br /&gt;
#	cheng sixiang&lt;br /&gt;
#	du jiangping&lt;br /&gt;
#	liu qi&lt;br /&gt;
#	miao yunlong&lt;br /&gt;
#	huang qiaoqiao&lt;br /&gt;
#	chen lin&lt;br /&gt;
#	duan binyao&lt;br /&gt;
#	li ting&lt;br /&gt;
#	zeng zhi&lt;br /&gt;
#	xing xueqing&lt;br /&gt;
#	luo jingyan&lt;br /&gt;
#	liu shutian&lt;br /&gt;
#	gao xiaoqing&lt;br /&gt;
#	chen zhen&lt;br /&gt;
#	luo guoqiang -1-1-1&lt;br /&gt;
#	she xiao &lt;br /&gt;
#	he yunfeng &lt;br /&gt;
#	liu ying&lt;br /&gt;
#	du yuan &lt;br /&gt;
#	li jiayi &lt;br /&gt;
#	tao yao &lt;br /&gt;
#	xu xinwen &lt;br /&gt;
#	ou huang &lt;br /&gt;
#	liu peini&lt;br /&gt;
#	jiang ziqiang&lt;br /&gt;
#	zhang huifang&lt;br /&gt;
#	liu chao&lt;br /&gt;
#	liu yunxi &lt;br /&gt;
#	luo jiaxin&lt;br /&gt;
#	li mei&lt;br /&gt;
#	zeng xiaohui&lt;br /&gt;
#	huang yixuan&lt;br /&gt;
#	chen anqi&lt;br /&gt;
#	chen ting&lt;br /&gt;
#	zhang mai&lt;br /&gt;
#	yuan xiaolin -1-1&lt;br /&gt;
#	li mingfeng&lt;br /&gt;
#	dai yexun-1-1&lt;br /&gt;
#	yang pei -1&lt;br /&gt;
#	tang yan&lt;br /&gt;
#	xiang jianning-1&lt;br /&gt;
#	liu chang -1&lt;br /&gt;
#	wang yuxin&lt;br /&gt;
#	lv jiahao-1&lt;br /&gt;
#	dong jiating&lt;br /&gt;
#	lu wei&lt;br /&gt;
#	yang yue&lt;br /&gt;
#	guo cili&lt;br /&gt;
#	shen shuai&lt;br /&gt;
#	Ouyang yihong&lt;br /&gt;
#	li zihan -1&lt;br /&gt;
#	zuo fang&lt;br /&gt;
#	fu sihui&lt;br /&gt;
#	xiao zixin -1&lt;br /&gt;
#	zhou tianyi -1&lt;br /&gt;
#	qi zhiyang -1-1&lt;br /&gt;
#	liu pei &lt;br /&gt;
#	gong wei&lt;br /&gt;
#	chen sisi&lt;br /&gt;
#	huang sinan&lt;br /&gt;
#	xiao yikang&lt;br /&gt;
#	yu jingfang&lt;br /&gt;
#	luo sicheng&lt;br /&gt;
#	yang jiahong&lt;br /&gt;
#	yan jidong&lt;br /&gt;
#	xiao yawen&lt;br /&gt;
#	geng hongmei&lt;br /&gt;
#	zhou le&lt;br /&gt;
#	qiu ping&lt;br /&gt;
#	wang huaixing&lt;br /&gt;
#	wang xinyu&lt;br /&gt;
#	chu hanqi&lt;br /&gt;
#	wu jiating&lt;br /&gt;
#	zhang meiling&lt;br /&gt;
#	liu jianan&lt;br /&gt;
#	song xin&lt;br /&gt;
#	zhao qi&lt;br /&gt;
#	zheng jinlian&lt;br /&gt;
#	li linyao&lt;br /&gt;
&lt;br /&gt;
=Session 04 Fri Mar 14 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 260：Wedding Dress in the Song Dynasty(Liu Chao)[[Media:260 The Wedding Dress in the Song Dynasty.pptx]]&lt;br /&gt;
#Topic 146: Traditional crafts: Xiang embroidery 1386(Zhang Huifang) [[Media:Hunan_embroidery_spring_2025.pptx]]&lt;br /&gt;
#Topic 153:Traditional Cuisine: Eight Major Cuisines of China 1456 (Zheng Kaiwu)[[Media:Media Eight Major Cuisines of China.pptx]]&lt;br /&gt;
#Topic 233: Traditional Chinese Pigments (Cao Yuan)[[Media:Traditional Chinese Pigments.pptx]]&lt;br /&gt;
#Topic 182: Chinese Economy:  rich businessmen (Fu Sihui) [[Media:Rich_Businessmen_Spring_2025.pptx]]&lt;br /&gt;
#Topic 156: Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick p. 1491 (Xiao Zixin)  [[Media:Tanghulu_Spring_2025.pptx]]&lt;br /&gt;
#Topic 138: Social: Round Table Culture	1317 (Wu Jiating)  [[Media:Round_Table_Culture_Spring_2025.pptx]]&lt;br /&gt;
#Topic 174: Jiaozi (Liu Pei)  [[Media:Dumplings_Spring_2025.pptx]]&lt;br /&gt;
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing)&lt;br /&gt;
&lt;br /&gt;
=Session 05 Fri Mar 21 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 50: Games: Go 围棋 462（Zhao Qi） [[Media:Weiqi_Go_Spring_2025.pptx]]&lt;br /&gt;
#Topic 110:Opera: Peking Opera Actor Mei Lanfang 1050 (Dai shiru)[[Media:Opera Peking Opera Actor Mei Lanfang.pptx]]&lt;br /&gt;
# Topic 131: Silk and porcelain: Silk  (Fei Xinyu) [[Media:Silk_Spring_2025.pptx]]&lt;br /&gt;
# Topic 224: Chinese Food：Jiangxi Cuisine（赣菜）(Liao Dan) [[Media:Jiangxi_Cuisine.pptx]]&lt;br /&gt;
# Topic 169: Cuisine: Luosifen  1593 (Chen Sisi) ） [[Media:Luosifen_Spring_2025.pptx]]&lt;br /&gt;
# Topic 167: History: Wang Shouren 1573 （Lv Jiahao)[[Media:History_Wang_Shouren_.pptx]]&lt;br /&gt;
# Topic 183: Jiangxi Gan Opera （Wang Xinyu） [[Media:Jiangxi Gan opera.pptx]]&lt;br /&gt;
# Topic 165: Worship: Chinese Incense Culture (She Xiao) [[Media:Chinese Incense Culture.pptx]]&lt;br /&gt;
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing) [Media: Silk and Porcelain]&lt;br /&gt;
&lt;br /&gt;
=Session 06 Fri Mar 28 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
&lt;br /&gt;
#Topic 188:Mobile Games 手游 1783 （Du Jiangping）[[Media:Mobile_Game.pptx]]&lt;br /&gt;
#Topic 191:Aesthetic ideals and social customs: The Culture of Flowers 1807 (Qiu Ping）)[[Media:Aesthetic_ideals_and_social_customs-_The_Culture_of_Flowers.pptx]]&lt;br /&gt;
#Topic 193:Science and Technology: Buytogether（PDD) 1825(Qi Zhiyang)&lt;br /&gt;
#Topic 195:Sports: Cuju (蹴鞠) 1845 （Ouyang Yihong)[[Media: Cuju.pptx]]&lt;br /&gt;
#Topic 202:The Legend of Zhen Huan 《甄嬛传》 1845 (Xiang Jianning)[[Media: The Legend of Zhen Huan.pptx]]&lt;br /&gt;
#Topic 203:Chinese horror movies 中式恐怖片 1845 (Zhang Jiaxin)[[Media: Chinese Horror Movies.pptx]]&lt;br /&gt;
#Topic 185:Opera: Huangmei opera 1752 （Chu Hanqi）)[[Media: Huangmei Opera.pptx]]&lt;br /&gt;
#Topic 181:Animals：Golden Monkey 1712（Xiao Yawen）&lt;br /&gt;
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
&lt;br /&gt;
=HOLIDAY Session 07 Fri Apr 04 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
清明节4月4日——4月6日&lt;br /&gt;
=Session 08 Fri Apr 11 14:30-16:10 Zhishan Bldg. room 303 - Student presentations=&lt;br /&gt;
#Topic 133:Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing）&lt;br /&gt;
#Topic 179:Traditional and Modern Views on Marriage and Love（Liu Yunxi）[[Media:Traditional and Modern Views on Marriage and Love .pptx]]&lt;br /&gt;
#Topic 181:Animals：Golden Monkey(Xiao Yawen)&lt;br /&gt;
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
#Topic 204:Stand-up comedy 单口喜剧 1845（Huang Sinan）&lt;br /&gt;
#Topic 220:Rice cake 年糕 (Dong Jiating)&lt;br /&gt;
#Topic 208:Chinese traditional ornament: Buyao(Yang Jing)[[Media:Chinese Traditional Ornament-Buyao.pptx]]&lt;br /&gt;
#Topic 209:Tofu meatball with nia blood(Li Ting2)[[Media:Pig_Blood_Balls.pptx]]&lt;br /&gt;
#Topic 212:Education：training Schools （教育：补习班） 1845 (Huang Yixuan2) [[Media:Training classes .pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 09 Fri Apr 18 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 213: Chinese Dreamcore (Zhang Zixi)[[Media:Chinese Dreamcore.pptx]]&lt;br /&gt;
#Topic 215: Live-streaming e-commerce (Tao Yao)[[Media:Live-Streaming E-Commerce.pptx]]&lt;br /&gt;
#Topic 216: The Story of Ming Lan (Ye Sitong)[[Media:The Story of Minglan.pptx]]&lt;br /&gt;
#Topic 218: Guangdong Herbal tea (Gao Xiaoqing)&lt;br /&gt;
#Topic 219: Chinese traditional art form：Seal carving（篆刻） (Huang Qiaoqiao)[[Media:Seal carving.pptx]]&lt;br /&gt;
#Topic 207: Shan Dong Cuisine (Lu Wei) [[Media:Lu_Wei-207-Shandong_Cuisine.pptx]]&lt;br /&gt;
#Topic 221: Zhongyuan Festival (Ou Huang)[[Media:The Zhongyuan Festival.pptx]]&lt;br /&gt;
#Topic 223: The Return of the Pearl Princess (Lu Jiahui)[[Media:The Return of the Pearl Princess.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 10 Fri Apr 25 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 217: Cha Bai Xi/Tea Latte Art（茶百戏）(Yang Jiahong)[[Media:ChaBaiXi.pptx]]&lt;br /&gt;
#Topic 225: Cun Chao&amp;quot;: China's village football league（“村超”：中国乡村足球联赛）(Shen Shuai)&lt;br /&gt;
#Topic 227: Chinese Bossy Fictions &amp;amp; Micro-drama（中国式霸总小说&amp;amp;短剧） 1845 (He Yunfeng)[[Media:Chinese_Bossy_Fictions_and_Microdramas.pptx]]&lt;br /&gt;
#Topic 229: Jingdezhen Porcelain(Xiao Luyu)[[Media:Jingdezhen Porcelain.pptx]]&lt;br /&gt;
#Topic 230: Gayageum（伽倻琴）(Zhang Meiling) [[Media:Gayageum.pptx]]&lt;br /&gt;
#Topic 231: The plague and couplet in Chinese garden(Wang Yuxin)[[Media:The Plague and Couplets in Chinese Garden.pptx]]&lt;br /&gt;
#Topic 232: Sun Wukong(Li Yuan)[[Media:0425 Sun Wukong.pptx]]&lt;br /&gt;
#Topic 234: Dragon Lantern Dance(Jin Yichen)[[Media:Jin Yichen Dragon Lantern Dance.pptx]]&lt;br /&gt;
#Topic 235: Bamboo Weaving(Chen Anqi)[[Media:Bamboo Weaving.pptx]]&lt;br /&gt;
#Topic 236: Landscapes and Tourism: Harbin Ice and Snow World(Xu Xinwen)[[Media:Harbin Ice and Snow World.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Please enroll in ai platform==&lt;br /&gt;
Please enroll (register) in the platform https://dcg.de/ai/&lt;br /&gt;
&lt;br /&gt;
=HOLIDAY Session 11 Fri May 02 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
劳动节5月1日——5月5日&lt;br /&gt;
&lt;br /&gt;
=Session 12 Tue May 06 10:00-11:40 room 613 - Student presentations=&lt;br /&gt;
#Topic 238: Three Famous Chinese Mountains(Liu Chang)&lt;br /&gt;
#Topic 239: Female emperor-Wu Zetian(女皇武则天)(Song Xin)  [[Media:Wu Zetian.pptx]]&lt;br /&gt;
#Topic 240: Clay sculpture (泥塑）(Chen Lin)[[Media:Clay Sculpture.pptx]]&lt;br /&gt;
#Topic 242: Hunan Rice Noodles(Gong Wei)[[Media:Hunan Rice Noodles.pptx]]&lt;br /&gt;
#Topic 244: Chinese Popular Memes(中国网络流行热梗）(Xiao Yikang)[[Media:Chinese popular Memes.pptx]] &lt;br /&gt;
#Topic 245: Douzhi (豆汁)(Li Linyao)[[Media:Douzhi.pptx]]&lt;br /&gt;
#Topic 246: New Year Wood-block Paintings(Du Yuan)[[Media:Du Yuan New Year Wood-block Painting.pptx]]&lt;br /&gt;
#Topic 247: Carved lacquer（雕漆）(Liu Qi)[[Media:Carved lacquer.pptx]]&lt;br /&gt;
#Topic 237: Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan)(Li Zihan)&lt;br /&gt;
&lt;br /&gt;
==Regarding Wu Zetian‘s blank Steele==&lt;br /&gt;
关于武则天的“无字碑”（又称“无字碑记”）为何没有刻字，学界和民间流传着几种主要的假设：&lt;br /&gt;
	#功过自有后人评说（最广为流传）：武则天希望后世自己来评价她的一生，不愿由自己或当时的人定论。这种说法强调了她的自信与超越常规。&lt;br /&gt;
	#避讳批评或争议：武则天是中国历史上唯一的女皇帝，争议颇多。她可能认为无论写什么内容都容易引发非议，因此选择不刻字以避免争议。&lt;br /&gt;
	#彰显佛教思想：她信奉佛教，而佛教讲究“空”与“无”，无字碑可能象征“空性”或“无常”，体现她的宗教哲学。&lt;br /&gt;
	#未来自我书写：也有人猜测她原计划晚年或死前再刻碑文，但去世后未及实现，遂留下空碑。&lt;br /&gt;
	#彰显权力与独特性：无字碑作为一种非同寻常的表达形式，也可视为权力和个性的象征，显示她与众不同的统治地位。&lt;br /&gt;
&lt;br /&gt;
⸻&lt;br /&gt;
&lt;br /&gt;
English Translation:&lt;br /&gt;
&lt;br /&gt;
There are several main hypotheses about why Wu Zetian’s stele (often called the “Wordless Stele”) bears no inscription:&lt;br /&gt;
#“Let future generations judge” (most popular view): Wu Zetian may have wanted her life and legacy to be judged by later generations rather than writing her own praise. This interpretation highlights her confidence and forward-thinking.&lt;br /&gt;
#To avoid criticism or controversy: As the only female emperor in Chinese history, Wu Zetian was a controversial figure. She may have felt that any written content could provoke criticism, so she left it blank.&lt;br /&gt;
#Reflecting Buddhist philosophy: A devout Buddhist, she may have chosen to leave the stele blank as a symbol of “emptiness” or impermanence, ideas central to Buddhist thought.&lt;br /&gt;
#Intended to write later: Some believe she planned to inscribe it later in life but passed away before doing so, leaving the monument unfinished.&lt;br /&gt;
#Symbol of power and uniqueness: A blank stele could also serve as a unique and powerful statement, emphasizing her exceptional status and breaking with traditional forms.&lt;br /&gt;
&lt;br /&gt;
=Session 13 Fri May 09 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 248: Jing Gang Mountain (井冈山）(Yu Jingfang) [[Media:Jing_Gang_Mountain_Spring_2025.pptx]]&lt;br /&gt;
#Topic 251: Rice noodle roll (Li Mingfeng)[[File:Rice Noodle Roll.pptx]]&lt;br /&gt;
#Topic 252: Traditional Cuisine: Northeastern Chinese Cuisine (Liu Shutian)[[Media:Northeastern Chinese Cuisine.pptx]]&lt;br /&gt;
#Topic 253: Yuelu Mountain (Chen Ting) [[Media:Yuelu_Mountain.pptx]]&lt;br /&gt;
#Topic 254: Traditional Crafts：Tie-Dye (Zhang Qi)[[Media:Traditional_Crafts_Tie-Dye.pptx]]&lt;br /&gt;
#Topic 255: Chinese-style sun protection (Zhao Yashi)[[ File:Chinese-style Sun Protection.pdf]]&lt;br /&gt;
#Topic 256: Danmu（弹幕）(Zhou Le)[[Media:Danmu.pptx]]&lt;br /&gt;
#Topic 259: Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua (Zhou Tianyi)[[Media:Voices of Chinese Female Writers.pptx]]&lt;br /&gt;
#Topic 214: Luban China's inventor  (Cai Yichun)[[Media:Luban_China's_Inventor.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 14 Fri May 23 14:30-16:10 room 613 - Student presentations=&lt;br /&gt;
#Topic 262: The Four Pillars of Destiny(Li Jiayi) [[Media:Eight Characters.pptx]]&lt;br /&gt;
#Topic 263: Shaolin Temple(Zuo Fang) [[Media:Shaolin Temple.pptx]]&lt;br /&gt;
#Topic 265: Cuisine: Changde spicy salted duck(Xing Xueqing)[[Media:Changde spicy salted duck.pptx]]&lt;br /&gt;
#15:25-15:30 Topic 266: Hui Culture (徽文化)(Liu Jianan)[[Media:Hui Culture.pptx]]&lt;br /&gt;
#15:30- Topic 267: Ma Zu Culture (妈祖文化)(Yan Jidong)[[Media:Mazu culture.pptx]]&lt;br /&gt;
#15:35- Topic 268: Table manner(Luo Yan)[[Media:Table manner.pptx]]&lt;br /&gt;
#15:40- Topic 270: Yingge Dance(Jiang Xinyue)[[Media:Yingge Dance.pptx]]&lt;br /&gt;
#15:45- Topic 271: Palace Lantern(Shao Keyuan)[[Media:Palace_Lantern.pptx]]&lt;br /&gt;
#15:50- Topic 272: Chinese Endearing Terms(Zeng Zhi)[[Media:Chinese Endearing Terms.pptx]]&lt;br /&gt;
&lt;br /&gt;
15:55-16:10 Check final exam paper topics&lt;br /&gt;
&lt;br /&gt;
=Session 15 Tue May 27 10:00-11:30 中和楼 213 (moved from Fri May 30 14:30-16:10 room 613) - Student presentations=&lt;br /&gt;
#Topic 273: Changsha Stinky Tofu（长沙臭豆腐）(Luo Sicheng)[[Media:Changsha Stinky Tofu.pptx]]&lt;br /&gt;
#&amp;lt;nowiki&amp;gt;Topic 274:&amp;lt;/nowiki&amp;gt; God of wealth(Liu Ying)[[Media:God of Wealth.pptx]]&lt;br /&gt;
#Topic 275: Zhua zhou (抓周）(Zeng Xiaohui) [[Media:Zhuazhou.pptx]]&lt;br /&gt;
#Topic 276: Nail art(Luo Jiaxin)[[Media:Nail_Art.pptx]]&lt;br /&gt;
#Topic 277: Mirror(Cheng Sixiang)[[Media:Mirror_Cheng Sixiang.pptx]]&lt;br /&gt;
#Topic 278: The Beef Board Noodles(Yan Xiang)[[Media:Beef Board Noodles.pptx]]&lt;br /&gt;
#Topic 279: Huo Qubing(Luo Jingyan)&lt;br /&gt;
#Topic 280: Chinese Courtyard Houses（中国四合院）(Guo Cili)[[Media:Chinese Courtyard Houses-Guo Cili.pptx]]&lt;br /&gt;
#Topic 281: yangqin(Dai Yexun)[[Media:Yangqin.pptx]]&lt;br /&gt;
&lt;br /&gt;
=Session 16 Fri Jun 6 14:30-16:10 room 613=&lt;br /&gt;
#Topic 282:  Black Myth: Wukong (Chen Zhen)&lt;br /&gt;
#Topic 283: Guangdong Morning Tea Culture (Yuan Xiaolin)[[Media:Guangdong_Morning_Tea.pptx]]&lt;br /&gt;
#Topic 283: Guangdong Morning Tea Culture （广东早茶文化）(Zheng Jinlian)[[Media:Guangdong Morning Tea Culture-Zheng Jinlian.pptx]]&lt;br /&gt;
#Topic:(Luo Guoqiang) Liuyang Fireworks             &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
                                                                                              Liuyang Fireworks             &lt;br /&gt;
 “When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.&lt;br /&gt;
  The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.&lt;br /&gt;
  A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.&lt;br /&gt;
  However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
  In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.&lt;br /&gt;
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.&lt;br /&gt;
&lt;br /&gt;
Terms and expressions&lt;br /&gt;
luminous 发光的&lt;br /&gt;
craftsmanship手艺，技艺&lt;br /&gt;
artisan工匠，手艺人&lt;br /&gt;
imperial朝廷的&lt;br /&gt;
leverage利用&lt;br /&gt;
crane无人机&lt;br /&gt;
resplendent辉煌的，灿烂的&lt;br /&gt;
beacon灯塔，信标&lt;br /&gt;
ingenuity心灵手巧&lt;br /&gt;
&lt;br /&gt;
Questions&lt;br /&gt;
1.Why is Liuyang called “Home of Chinese fireworks”?&lt;br /&gt;
2.How did Li Tian invent the fireworks?&lt;br /&gt;
3.What did the locals address the environmental challenges of fireworks?&lt;br /&gt;
4.What do you know about the fireworks show held at the sky theater?&lt;br /&gt;
Answers&lt;br /&gt;
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.&lt;br /&gt;
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.&lt;br /&gt;
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. &lt;br /&gt;
&lt;br /&gt;
AI Statement&lt;br /&gt;
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.&lt;br /&gt;
&lt;br /&gt;
                                                                                              浏阳烟花&lt;br /&gt;
  “火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。&lt;br /&gt;
  浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。&lt;br /&gt;
  千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。&lt;br /&gt;
  然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。&lt;br /&gt;
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。&lt;br /&gt;
  从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。&lt;br /&gt;
&lt;br /&gt;
问题&lt;br /&gt;
1.为什么浏阳被称为 “中国烟花之乡”？&lt;br /&gt;
2.李畋是如何发明烟花的？&lt;br /&gt;
3.当地人如何应对烟花带来的环境挑战？&lt;br /&gt;
4.你对天空剧院举办的烟花秀有什么了解？&lt;br /&gt;
答案&lt;br /&gt;
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。&lt;br /&gt;
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。&lt;br /&gt;
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。&lt;br /&gt;
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。&lt;br /&gt;
&lt;br /&gt;
参考文献&lt;br /&gt;
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.&lt;br /&gt;
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.&lt;br /&gt;
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.&lt;br /&gt;
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.&lt;br /&gt;
&lt;br /&gt;
AI使用说明：&lt;br /&gt;
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。&lt;br /&gt;
&lt;br /&gt;
=Deadline extended to June 20, 2025 - Final Exam=&lt;br /&gt;
&amp;lt;span style=&amp;quot;color:red&amp;quot;&amp;gt;Please upload your ppt if you not have done so so far.&amp;lt;/span&amp;gt;&lt;br /&gt;
[[Media:282_Black_Myth_Wukong_Chen_Zhen.pptx]]&lt;br /&gt;
&lt;br /&gt;
Topic 196:[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]&lt;br /&gt;
&lt;br /&gt;
[[Media:ChaBaiXi.pptx]]&lt;br /&gt;
&lt;br /&gt;
==Grading Criteria for Powerpoint Presentations==&lt;br /&gt;
#Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like &amp;quot;good&amp;quot; or &amp;quot;best&amp;quot;, but did it instead use vocabulary like &amp;quot;fascinating&amp;quot;, &amp;quot;surprising&amp;quot; etc. and also indicated to whom it is fascinating/surprising etc. and why?&lt;br /&gt;
#Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)&lt;br /&gt;
#Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?&lt;br /&gt;
#Was the presentation appropriate to the topic?&lt;br /&gt;
#Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?&lt;br /&gt;
#Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?&lt;br /&gt;
#Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?&lt;br /&gt;
#Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?&lt;br /&gt;
#Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?&lt;br /&gt;
#Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?&lt;br /&gt;
#Did you present your ppt file in the full screen mode?&lt;br /&gt;
#Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?&lt;br /&gt;
#Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?&lt;br /&gt;
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                                                                                        Liuyang Fireworks             &lt;br /&gt;
 “When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.&lt;br /&gt;
  The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.&lt;br /&gt;
  A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.&lt;br /&gt;
  However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
  In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.&lt;br /&gt;
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.&lt;br /&gt;
&lt;br /&gt;
Terms and expressions&lt;br /&gt;
luminous 发光的&lt;br /&gt;
craftsmanship手艺，技艺&lt;br /&gt;
artisan工匠，手艺人&lt;br /&gt;
imperial朝廷的&lt;br /&gt;
leverage利用&lt;br /&gt;
crane无人机&lt;br /&gt;
resplendent辉煌的，灿烂的&lt;br /&gt;
beacon灯塔，信标&lt;br /&gt;
ingenuity心灵手巧&lt;br /&gt;
&lt;br /&gt;
Questions&lt;br /&gt;
1.Why is Liuyang called “Home of Chinese fireworks”?&lt;br /&gt;
2.How did Li Tian invent the fireworks?&lt;br /&gt;
3.What did the locals address the environmental challenges of fireworks?&lt;br /&gt;
4.What do you know about the fireworks show held at the sky theater?&lt;br /&gt;
Answers&lt;br /&gt;
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.&lt;br /&gt;
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.&lt;br /&gt;
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.&lt;br /&gt;
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. &lt;br /&gt;
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AI Statement&lt;br /&gt;
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.&lt;br /&gt;
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                                                                                              浏阳烟花&lt;br /&gt;
  “火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。&lt;br /&gt;
  浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。&lt;br /&gt;
  千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。&lt;br /&gt;
  然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。&lt;br /&gt;
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。 &lt;br /&gt;
 自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。&lt;br /&gt;
从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。&lt;br /&gt;
&lt;br /&gt;
问题&lt;br /&gt;
1.为什么浏阳被称为 “中国烟花之乡”？&lt;br /&gt;
2.李畋是如何发明烟花的？&lt;br /&gt;
3.当地人如何应对烟花带来的环境挑战？&lt;br /&gt;
4.你对天空剧院举办的烟花秀有什么了解？&lt;br /&gt;
答案&lt;br /&gt;
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。&lt;br /&gt;
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。&lt;br /&gt;
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。&lt;br /&gt;
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。&lt;br /&gt;
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参考文献&lt;br /&gt;
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.&lt;br /&gt;
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.&lt;br /&gt;
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.&lt;br /&gt;
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.&lt;br /&gt;
&lt;br /&gt;
AI使用说明：&lt;br /&gt;
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。&lt;/div&gt;</summary>
		<author><name>Zhou Xuan</name></author>
	</entry>
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