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George Leonard Staunton (1737-1801) arrived in China in 1792 as a member of a British delegation whose objective was to improve trade and establish better diplomatic relations with the Chinese, who, at the time, restricted economic activity with foreigners to the port of Canton (Guangzhou). Although the group managed to secure an audience with the Qianlong Emperor - to whom the British envoy Lord Macartney famously refused to kowtow - their mission failed. Staunton kept detailed notes throughout his time in China, and in 1797 this two-volume account of the visit was published, and later translated into French and German. Volume 2 describes in detail the Emperor's reception of the British delegation - including a description and discussion of the kowtowing incident - thus giving a rare glimpse into the Imperial court at a time when Westerners were almost never allowed access. Staunton also provides further descriptions of the delegation's travels around China.
Voyages And Travels --- China --- Great Britain --- Travel --- Political Science
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George Leonard Staunton (1737-1801) arrived in China in 1792 as a member of a British delegation whose objective was to improve trade and establish better diplomatic relations with the Chinese, who, at the time, restricted economic activity with foreigners to the port of Canton (Guangzhou). Although the group managed to secure an audience with the Qianlong Emperor - to whom the British envoy Lord Macartney famously refused to kowtow - their mission failed. Staunton kept detailed notes throughout his time in China, and in 1797 this two-volume account of the visit was published, and later translated into French and German. Volume 1 begins with a historical account of China's diplomatic relations with Britain and other nations, and then discusses the extensive preparations for the delegation's voyage, and the long journey itself, which took them round the Cape of Good Hope and through South-East Asia before arriving in China nine months later.
Voyages And Travels --- China --- Great Britain --- Travel --- Political Science
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The sinologist George Thomas Staunton learned Chinese as a child & accompanied his father on a trip to China in 1792 where, though the Ambassador's page, he was the only member of the delegation who could speak to the emperor in Chinese. A career in the East India Company's Canton factory followed, & he translated many texts between Chinese & English, including this penal code, published in 1810, which was its first translation into any European language. The 'Fundamental Laws' was the legal code of the Qing Dynasty, & contained more than 1,000 statutes. Staunton organised his translation of a selection of the laws into seven divisions: general, civil, fiscal, ritual (religious), military, criminal & public works. He also includes an appendix with translations of edicts regarding matters such as punishment, making this compendium an invaluable guide to the complex legal regime of the Qing Dynasty.
Law --- China --- History --- Acts, Legislative --- Enactments, Legislative --- Laws (Statutes) --- Legislative acts --- Legislative enactments --- Jurisprudence --- Legislation
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Sir George Thomas Staunton (1781-1859), sinologist and politician, was a key figure in early nineteenth-century Anglo-Chinese relations. Staunton secured a post as a writer in the East India Company's factory in Canton in 1798 and was the only Englishman at the factory to study Chinese. He translated China's penal code and was promoted to chief of the Canton factory in 1816. He was a member of Britain's Amherst embassy to Peking in 1816-1817 to protest against mandarins' treatment of Canton merchants. The embassy failed to obtain an imperial interview but, despite being threatened with detention by the Chinese, Staunton insisted that the British should not submit to the emperor. Staunton returned to England in 1817, and served as a Tory MP between 1818 and 1852. Staunton's Memoirs, which were printed privately in 1856, provide a unique insight into nineteenth-century British perceptions of China.
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Sir George Thomas Staunton (1781-1859), Sinologist and politician, was a key figure in Anglo-Chinese relations, as had been his father. In 1798 he began working for the British East India Company in Canton (Guangzhou), where he was the only Englishman who could understand Chinese, having begun learning it as a child. By 1815, British trade with China was worth over £4 million in tea duties alone, and there was immense pressure for the Chinese to relax their restrictions. In 1816, following earlier failed missions, an embassy, including Staunton as second commissioner, was organised to seek better trading conditions and to press the emperor for the opening up of a second harbour. Chinese mistrust and British arrogance led to the failure of the embassy, with no imperial audience given. This account, privately published in 1824, is a valuable document in the understanding of the historical background to Britain's relationship with China into the twentieth century.
China --- Great Britain --- Travel --- Political Science --- History
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The sinologist George Thomas Staunton learned Chinese as a child and accompanied his father on a trip to China in 1792 where, though the Ambassador's page, he was the only member of the delegation who could speak to the Emperor in Chinese. A career in the East India Company's Canton factory followed, and he translated many texts between Chinese and English. Upon his return to Britain in 1817, he spent many years as a Tory MP and often spoke about China and its trade with Britain. He also continued to write about these issues, and this collection of translations and essays, published in 1822, reflects Staunton's varied interests - ranging from a translation of the Chinese history, Tung-wha-loo to his own writings on the Company's trade disputes with the Emperor - making this work a unique and valuable source of information on British cultural, economic, and diplomatic relations with China in the early 19th-century.
China --- Chinese language --- Chinese literature --- Civilization --- Great Britain --- History --- Commerce --- Sino-Tibetan languages --- Cina --- Kinë --- Cathay --- Chinese National Government --- Chung-kuo kuo min cheng fu --- Republic of China (1912-1949) --- Kuo min cheng fu (China : 1912-1949) --- Chung-hua min kuo (1912-1949) --- Kina (China) --- National Government (1912-1949) --- China (Republic : 1912-1949) --- People's Republic of China --- Chinese People's Republic --- Chung-hua jen min kung ho kuo --- Central People's Government of Communist China --- Chung yang jen min cheng fu --- Chung-hua chung yang jen min kung ho kuo --- Central Government of the People's Republic of China --- Zhonghua Renmin Gongheguo --- Zhong hua ren min gong he guo --- Kitaĭskai︠a︡ Narodnai︠a︡ Respublika --- Činská lidová republika --- RRT --- Republik Rakjat Tiongkok --- KNR --- Kytaĭsʹka Narodna Respublika --- Jumhūriyat al-Ṣīn al-Shaʻbīyah --- RRC --- Kitaĭ --- Kínai Népköztársaság --- Chūka Jinmin Kyōwakoku --- Erets Sin --- Sin --- Sāthāranarat Prachāchon Čhīn --- P.R. China --- PR China --- PRC --- P.R.C. --- Chung-kuo --- Zhongguo --- Zhonghuaminguo (1912-1949) --- Zhong guo --- Chine --- République Populaire de Chine --- República Popular China --- Catay --- VR China --- VRChina --- 中國 --- 中国 --- 中华人民共和国 --- Jhongguó --- Bu̇gu̇de Nayiramdaxu Dundadu Arad Ulus --- Bu̇gu̇de Nayiramdaqu Dumdadu Arad Ulus --- Bu̇gd Naĭramdakh Dundad Ard Uls --- BNKhAU --- БНХАУ --- Khi︠a︡tad --- Kitad --- Dumdadu Ulus --- Dumdad Uls --- Думдад Улс --- Kitajska --- China (Republic : 1949- )
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Emilio Gentile, an internationally renowned authority on fascism and totalitarianism, argues that politics over the past two centuries has often taken on the features of religion, claiming as its own the prerogative of defining the fundamental purpose and meaning of human life. Secular political entities such as the nation, the state, race, class, and the party became the focus of myths, rituals, and commandments and gradually became objects of faith, loyalty, and reverence. Gentile examines this "sacralization of politics," as he defines it, both historically and theoretically, seeking to identify the different ways in which political regimes as diverse as fascism, communism, and liberal democracy have ultimately depended, like religions, on faith, myths, rites, and symbols. Gentile maintains that the sacralization of politics as a modern phenomenon is distinct from the politicization of religion that has arisen from militant religious fundamentalism. Sacralized politics may be democratic, in the form of a civil religion, or it may be totalitarian, in the form of a political religion. Using this conceptual distinction, and moving from America to Europe, and from Africa to Asia, Gentile presents a unique comparative history of civil and political religions from the American and French Revolutions, through nationalism and socialism, democracy and totalitarianism, fascism and communism, up to the present day. It is also a fascinating book for understanding the sacralization of politics after 9/11.
Political psychology --- Religion and politics --- Ideology --- Religion and politics. --- Political psychology. --- Ideology --- Political aspects --- Political aspects. --- Christianity. --- Illius Magistri. --- Kultur Kampf. --- Political Religions. --- Risorgimento. --- Sacralization. --- Second World War. --- Social Contract. --- Syncretic. --- The Ruling Class. --- anthropological revolution. --- conquering society. --- crowd manipulation. --- functionalist. --- genus incredulorum credulum. --- insecure man. --- new civilization. --- numinous. --- patriotism. --- political liturgy. --- secular collective entity. --- secular religion. --- statolatry. --- totalitarian. --- tovarich. --- tremendum.
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