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data-work-id="96958636"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/96958636/The_Social_Networks_of_Gods_in_Late_Imperial_Spirit_Writing_Altars"><img alt="Research paper thumbnail of The Social Networks of Gods in Late Imperial Spirit-Writing Altars" class="work-thumbnail" src="https://attachments.academia-assets.com/98712182/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/96958636/The_Social_Networks_of_Gods_in_Late_Imperial_Spirit_Writing_Altars">The Social Networks of Gods in Late Imperial Spirit-Writing Altars</a></div><div class="wp-workCard_item"><span>Religions</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The late imperial-educated Chinese interacted with a very large array of gods through various mea...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The late imperial-educated Chinese interacted with a very large array of gods through various means, especially spirit-writing, for which we have abundant detailed records. While a few prominent gods have been studied in this context, there are currently no comprehensive studies of the connections between humans and gods. Using the records of thirteen different spirit-writing altars in various parts of the Chinese world between the sixteenth and nineteenth centuries, this paper maps the 478 gods involved using standard social network analysis visualizations, and identifies the types of gods that played central roles (connecting many different gods and humans) and those that had fewer, more exclusive sociabilities.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="500694b14bda97819719735c6105f60e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":98712182,"asset_id":96958636,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/98712182/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="96958636"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="96958636"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 96958636; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=96958636]").text(description); $(".js-view-count[data-work-id=96958636]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 96958636; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='96958636']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 96958636, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "500694b14bda97819719735c6105f60e" } } $('.js-work-strip[data-work-id=96958636]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":96958636,"title":"The Social Networks of Gods in Late Imperial Spirit-Writing Altars","translated_title":"","metadata":{"doi":"10.3390/rel14020217","abstract":"The late imperial-educated Chinese interacted with a very large array of gods through various means, especially spirit-writing, for which we have abundant detailed records. 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Historiens et sinologues, notre expérience de chercheurs, au GSRL, est ancrée dans les études classiques parmi une équipe de sciences sociales des religions dont le centre de gravité est, à l&#39;origine européen. 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A Review Essay" class="work-thumbnail" src="https://attachments.academia-assets.com/77796912/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/65644484/Is_There_a_North_China_Religion_A_Review_Essay">Is There a North China Religion? A Review Essay</a></div><div class="wp-workCard_item"><span>Journal of Chinese Religions</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Scholars of Chinese “popular religion” in the largest sense (including those reviewed in the pres...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Scholars of Chinese “popular religion” in the largest sense (including those reviewed in the present essay) have long complained that fieldwork-based studies are massively skewed to southeastern China, and that generalizations and models worked from these studies misrepresent actual practices in north China. Whereas fieldwork seemed very difficult in most of north China up to the 1990s, and few local scholars were attracted to the topic, the situation has changed dramatically over the last fifteen years or so. A recent flourish of major publications has been directly addressing this imbalance, making a large amount of primary material available and trying to de-southernize, as it were, our understanding of Chinese religion. This essay will begin with presenting and briefly discussing three major recent books that all take the above issue as their core question, before trying to engage with them, along with</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d8c5034ff1e982bcb50670c88202927e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":77796912,"asset_id":65644484,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/77796912/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="65644484"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="65644484"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 65644484; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=65644484]").text(description); $(".js-view-count[data-work-id=65644484]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 65644484; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='65644484']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 65644484, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d8c5034ff1e982bcb50670c88202927e" } } $('.js-work-strip[data-work-id=65644484]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":65644484,"title":"Is There a North China Religion? 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En hommage au professeur, je voudrais évoquer ici l'un des recoins les plus mal connus de cette abondante postérité. L'ordre taoïste Quanzhen, apparu vers 1170, a pratiqué de nombreuses formes d'ascétisme, et en particulier la privation de sommeil. Le but de cette épreuve était précisément de ne plus rêver, mettant ainsi par la force le précepte de Zhuangzi en application. Le combat nocturne contre la somnolence et la tentation des rêves était un exercice quotidien, dont plusieurs maîtres ont laissé des récits métaphoriques. Les oeuvres poétiques Quanzhen contiennent une quinzaine de séries de « poèmes des cinq veilles (wugeng) 3 », qui constituent des descriptions du travail sur soi-même aboutissant à l'immortalité, dans le cadre de ces nuits de méditation. Qu'un 1 Vincent Goossaert est Chargé de recherche au CNRS (FRE Religion et Société en Chine). L'auteur remercie Catherine Despeux pour ses remarques et corrections apportées aux traductions. 2 Guo Qingfan (éd.), Zhuangzi jishi, Pékin, Zhonghua shuju, 1961, p. 228. 3 Au sens de veille, le caractère geng connaît également une prononciation ancienne : jing. Études chinoises, vol. XIX, n° 1-2, printemps-automne 2000 Vincent Goossaert spécialiste de l'histoire sociale s'attaque à la poésie taoïste peut laisser craindre le pire ; je souhaite simplement ici faire connaître une certaine tradition de poésie lyrique et m'interroger sur les rapports entre l'usage d'un genre poétique et la pratique ascétique. Au demeurant, j'admets dès l'abord que mes traductions sont très libres, et sans aucun doute perfectibles. La tradition taoïste s'est toujours méfiée du sommeil. Selon le Huangting jing, « passer jour et nuit sans dormir permet de réaliser le Vrai » 4 . S'il est vrai que de nombreux taoïstes, en particulier Chen Tuan (?-989), sont de grands dormeurs 5 , ils n'en privilégient pas moins le contrôle permanent de soi. L'esprit (shen) doit rester jour et nuit maître de l'organisme, et surtout de son propre siège (xin) et de son activité (yi) ; il doit en surveiller les actions et en limiter les échanges avec l'extérieur. De plus, les divinités qui contrôlent les hommes font des visites nocturnes, pendant lesquelles il convient d'être éveillé 6 . Dans l'ordre Quanzhen, cette méfiance devient une véritable obsession. On craint que les désirs, en particulier la libido, tenus fermement sous contrôle pendant la journée, ne se déchaînent la nuit, à la faveur des rêves. Les rêves erotiques et les émissions involontaires sont spécifiquement évoqués et redoutés 7 . Les textes, prescriptifs comme descriptifs, nomment démons (mo) ces tentations, présentées comme autant d'épreuves. Le terme mo n'implique pas qu'on leur accorde une existence matérielle, et les auteurs sont conscients qu'il s'agit d'hallucinations nées d'un organisme malmené par l'ascèse. Dans le cas de visions éprouvées par le pratiquant en proie à la torpeur, il s'agit des shuimo, « démons du 4 Ce vers ne figure pas dans la version originale du Huangting jing, mais dans une version tardive du iv e siècle, au sixième vers du troisième paragraphe de la version « intérieure » (Huangting neijing yujing). 5 Sa méthode d'ascèse par le sommeil, shuigong, est souvent évoquée, mais nulle part détaillée. 6 Cf. Yunjiqiqian 81.10b, Daozang 1032. 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Notes critiques" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/47455539/Lalchimie_int%C3%A9rieure_r%C3%A9habilit%C3%A9e_Notes_critiques">L'alchimie intérieure réhabilitée ? Notes critiques</a></div><div class="wp-workCard_item"><span>Revue De L Histoire Des Religions</span><span>, 1998</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="47455539"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="47455539"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 47455539; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=47455539]").text(description); $(".js-view-count[data-work-id=47455539]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 47455539; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='47455539']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 47455539, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=47455539]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":47455539,"title":"L'alchimie intérieure réhabilitée ? 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Traditional relations between the state, society and religion broke down around 1898. This break led within a few decades to the destruction of most Chinese temples. The western notion of “religion” upon which both Nationalist and Communist China built their religious policies separated legitimate forms of religion (world religions) from local cults considered as folklore and superstition. The author outlines the political and intellectual history of this process of partition and selective destruction, and then attempts to evaluate the role of the science of religions in the current reinvention of religion in China.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="47455538"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="47455538"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 47455538; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=47455538]").text(description); $(".js-view-count[data-work-id=47455538]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 47455538; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='47455538']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 47455538, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=47455538]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":47455538,"title":"Le destin de la religion chinoise au 20ème siècle : Religions en Chine contemporaine","translated_title":"","metadata":{"abstract":"Throughout the 20th century, Chinese religion has undergone a process of massive destruction, which historiography has so far largely ignored. 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While a few prominent gods have been studied in this context, there are currently no comprehensive studies of the connections between humans and gods. Using the records of thirteen different spirit-writing altars in various parts of the Chinese world between the sixteenth and nineteenth centuries, this paper maps the 478 gods involved using standard social network analysis visualizations, and identifies the types of gods that played central roles (connecting many different gods and humans) and those that had fewer, more exclusive sociabilities.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="500694b14bda97819719735c6105f60e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":98712182,"asset_id":96958636,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/98712182/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="96958636"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="96958636"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 96958636; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=96958636]").text(description); $(".js-view-count[data-work-id=96958636]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 96958636; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='96958636']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 96958636, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "500694b14bda97819719735c6105f60e" } } $('.js-work-strip[data-work-id=96958636]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":96958636,"title":"The Social Networks of Gods in Late Imperial Spirit-Writing Altars","translated_title":"","metadata":{"doi":"10.3390/rel14020217","abstract":"The late imperial-educated Chinese interacted with a very large array of gods through various means, especially spirit-writing, for which we have abundant detailed records. While a few prominent gods have been studied in this context, there are currently no comprehensive studies of the connections between humans and gods. Using the records of thirteen different spirit-writing altars in various parts of the Chinese world between the sixteenth and nineteenth centuries, this paper maps the 478 gods involved using standard social network analysis visualizations, and identifies the types of gods that played central roles (connecting many different gods and humans) and those that had fewer, more exclusive sociabilities.","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"Religions"},"translated_abstract":"The late imperial-educated Chinese interacted with a very large array of gods through various means, especially spirit-writing, for which we have abundant detailed records. While a few prominent gods have been studied in this context, there are currently no comprehensive studies of the connections between humans and gods. Using the records of thirteen different spirit-writing altars in various parts of the Chinese world between the sixteenth and nineteenth centuries, this paper maps the 478 gods involved using standard social network analysis visualizations, and identifies the types of gods that played central roles (connecting many different gods and humans) and those that had fewer, more exclusive sociabilities.","internal_url":"https://www.academia.edu/96958636/The_Social_Networks_of_Gods_in_Late_Imperial_Spirit_Writing_Altars","translated_internal_url":"","created_at":"2023-02-15T07:43:18.883-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":20568608,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":98712182,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/98712182/thumbnails/1.jpg","file_name":"religions_2023_Social_networks_of_the_gods.pdf","download_url":"https://www.academia.edu/attachments/98712182/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Social_Networks_of_Gods_in_Late_Impe.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/98712182/religions_2023_Social_networks_of_the_gods-libre.pdf?1676478482=\u0026response-content-disposition=attachment%3B+filename%3DThe_Social_Networks_of_Gods_in_Late_Impe.pdf\u0026Expires=1732807904\u0026Signature=EvfI~XJVkqzWHhRNJh82f3PzPQ275ctAMwR90ch0LMRFP3zDG8LmRG~ns5mDezQwQSmZtrAiwVwcujMJqFtmALKY6U1MtIyXkXYP3if3-mAth4fjsXLKXotl8broD31t0r7SuCWC~YxrJn~LLI-gmtQyavAKBvIWhzYHz96AeDgMXchU37s1uP4c1AYS5nc63r68StkuWqB0DS3ehOvJFB9D3YumcPiNtwm22O7~hhaq9Xg~RO8-ovz1IuoyvUGPNbHRkwDJfWdpQjcV5sDswNqxmbzyPGP-p6y~bdfOKh13eTlFFrN2nMe3Q15jqM-Eau3-vaDf4rubMCP7QCNCWA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Social_Networks_of_Gods_in_Late_Imperial_Spirit_Writing_Altars","translated_slug":"","page_count":12,"language":"en","content_type":"Work","owner":{"id":20568608,"first_name":"Vincent","middle_initials":null,"last_name":"Goossaert","page_name":"VincentGoossaert","domain_name":"ephe","created_at":"2014-11-01T19:24:13.987-07:00","display_name":"Vincent Goossaert","url":"https://ephe.academia.edu/VincentGoossaert"},"attachments":[{"id":98712182,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/98712182/thumbnails/1.jpg","file_name":"religions_2023_Social_networks_of_the_gods.pdf","download_url":"https://www.academia.edu/attachments/98712182/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Social_Networks_of_Gods_in_Late_Impe.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/98712182/religions_2023_Social_networks_of_the_gods-libre.pdf?1676478482=\u0026response-content-disposition=attachment%3B+filename%3DThe_Social_Networks_of_Gods_in_Late_Impe.pdf\u0026Expires=1732807904\u0026Signature=EvfI~XJVkqzWHhRNJh82f3PzPQ275ctAMwR90ch0LMRFP3zDG8LmRG~ns5mDezQwQSmZtrAiwVwcujMJqFtmALKY6U1MtIyXkXYP3if3-mAth4fjsXLKXotl8broD31t0r7SuCWC~YxrJn~LLI-gmtQyavAKBvIWhzYHz96AeDgMXchU37s1uP4c1AYS5nc63r68StkuWqB0DS3ehOvJFB9D3YumcPiNtwm22O7~hhaq9Xg~RO8-ovz1IuoyvUGPNbHRkwDJfWdpQjcV5sDswNqxmbzyPGP-p6y~bdfOKh13eTlFFrN2nMe3Q15jqM-Eau3-vaDf4rubMCP7QCNCWA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2399,"name":"Daoism","url":"https://www.academia.edu/Documents/in/Daoism"},{"id":2837,"name":"Chinese Religions","url":"https://www.academia.edu/Documents/in/Chinese_Religions"},{"id":2906,"name":"Buddhist Studies","url":"https://www.academia.edu/Documents/in/Buddhist_Studies"},{"id":239853,"name":"Spirit writing","url":"https://www.academia.edu/Documents/in/Spirit_writing"}],"urls":[]}, dispatcherData: dispatcherData }); 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Le volume rassemble douze figures de saints (bouddhiques, taoistes, issues des societes redemptrices et autres) dont il compara les mecanismes de production de la saintete.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86782345"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86782345"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86782345; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86782345]").text(description); $(".js-view-count[data-work-id=86782345]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86782345; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86782345']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 86782345, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=86782345]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86782345,"title":"Making Saints in Modern China","translated_title":"","metadata":{"abstract":"Un ouvrage collectif sur la fabrique des saints en Chine au 20e siecle: comment une societe en voie de secularisation a t-elle continue a produire un grand nombre de leaders religieux, veneres par leurs adeptes, et a qui on accorde des pouvoirs extraordinaires? Le volume rassemble douze figures de saints (bouddhiques, taoistes, issues des societes redemptrices et autres) dont il compara les mecanismes de production de la saintete.","publication_date":{"day":null,"month":null,"year":2017,"errors":{}}},"translated_abstract":"Un ouvrage collectif sur la fabrique des saints en Chine au 20e siecle: comment une societe en voie de secularisation a t-elle continue a produire un grand nombre de leaders religieux, veneres par leurs adeptes, et a qui on accorde des pouvoirs extraordinaires? Le volume rassemble douze figures de saints (bouddhiques, taoistes, issues des societes redemptrices et autres) dont il compara les mecanismes de production de la saintete.","internal_url":"https://www.academia.edu/86782345/Making_Saints_in_Modern_China","translated_internal_url":"","created_at":"2022-09-17T00:54:47.062-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":20568608,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Making_Saints_in_Modern_China","translated_slug":"","page_count":null,"language":"fr","content_type":"Work","owner":{"id":20568608,"first_name":"Vincent","middle_initials":null,"last_name":"Goossaert","page_name":"VincentGoossaert","domain_name":"ephe","created_at":"2014-11-01T19:24:13.987-07:00","display_name":"Vincent Goossaert","url":"https://ephe.academia.edu/VincentGoossaert"},"attachments":[],"research_interests":[{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art"},{"id":12108,"name":"China","url":"https://www.academia.edu/Documents/in/China"},{"id":1577859,"name":"Making Of","url":"https://www.academia.edu/Documents/in/Making_Of"}],"urls":[]}, dispatcherData: dispatcherData }); 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She will be fondly remembered by scholars of many fields, including Chinese studies, Mongol studies, comparative studies of Islam and Christianity in Asia, and more. Françoise Aubin had a longstanding relationship to the Monumenta Serica Institute that started in the early 1980s when she wrote an obituary on the wellknown Mongolist Henri Serruys C.I.C.M. (1911-1983) for the journal Monumenta Serica. She was a regular contributor of book reviews to the journal and also submitted several articles to titles in the Monumenta Serica Monograph Series. For more than twenty years she was also a cherished guest in Sankt Augustin during her almost yearly prolonged research stays in the library of Monumenta Serica. In 2010, the Institute published a Festschrift in her honour. 1 Françoise Aubin is not only remembered as an outstanding scholar, but also as a dear friend by everyone who had the privilege to know her at Monumenta Serica. Françoise Aubin was for many scholars in her, and subsequent generations, a major figure in Asian studies in the fullest sense of the term. 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Historiens et sinologues, notre expérience de chercheurs, au GSRL, est ancrée dans les études classiques parmi une équipe de sciences sociales des religions dont le centre de gravité est, à l&#39;origine européen. Le cas chinois permet de faire état des apports réciproques sur les plans institutionnel, méthodologique et épistémologique et des blocages et des angles morts du dialogue inter-aréal.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="78105677"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="78105677"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 78105677; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=78105677]").text(description); $(".js-view-count[data-work-id=78105677]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 78105677; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='78105677']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 78105677, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=78105677]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":78105677,"title":"Les sciences sociales du religieux et le cas chinois","translated_title":"","metadata":{"abstract":"Notre contribution porte sur l\u0026#39;articulation entre disciplines, aires culturelles et thématiques de recherche. 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A Review Essay" class="work-thumbnail" src="https://attachments.academia-assets.com/77796912/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/65644484/Is_There_a_North_China_Religion_A_Review_Essay">Is There a North China Religion? A Review Essay</a></div><div class="wp-workCard_item"><span>Journal of Chinese Religions</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Scholars of Chinese “popular religion” in the largest sense (including those reviewed in the pres...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Scholars of Chinese “popular religion” in the largest sense (including those reviewed in the present essay) have long complained that fieldwork-based studies are massively skewed to southeastern China, and that generalizations and models worked from these studies misrepresent actual practices in north China. Whereas fieldwork seemed very difficult in most of north China up to the 1990s, and few local scholars were attracted to the topic, the situation has changed dramatically over the last fifteen years or so. A recent flourish of major publications has been directly addressing this imbalance, making a large amount of primary material available and trying to de-southernize, as it were, our understanding of Chinese religion. This essay will begin with presenting and briefly discussing three major recent books that all take the above issue as their core question, before trying to engage with them, along with</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d8c5034ff1e982bcb50670c88202927e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":77796912,"asset_id":65644484,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/77796912/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="65644484"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="65644484"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 65644484; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=65644484]").text(description); $(".js-view-count[data-work-id=65644484]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 65644484; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='65644484']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 65644484, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d8c5034ff1e982bcb50670c88202927e" } } $('.js-work-strip[data-work-id=65644484]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":65644484,"title":"Is There a North China Religion? 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En hommage au professeur, je voudrais évoquer ici l'un des recoins les plus mal connus de cette abondante postérité. L'ordre taoïste Quanzhen, apparu vers 1170, a pratiqué de nombreuses formes d'ascétisme, et en particulier la privation de sommeil. Le but de cette épreuve était précisément de ne plus rêver, mettant ainsi par la force le précepte de Zhuangzi en application. Le combat nocturne contre la somnolence et la tentation des rêves était un exercice quotidien, dont plusieurs maîtres ont laissé des récits métaphoriques. Les oeuvres poétiques Quanzhen contiennent une quinzaine de séries de « poèmes des cinq veilles (wugeng) 3 », qui constituent des descriptions du travail sur soi-même aboutissant à l'immortalité, dans le cadre de ces nuits de méditation. Qu'un 1 Vincent Goossaert est Chargé de recherche au CNRS (FRE Religion et Société en Chine). L'auteur remercie Catherine Despeux pour ses remarques et corrections apportées aux traductions. 2 Guo Qingfan (éd.), Zhuangzi jishi, Pékin, Zhonghua shuju, 1961, p. 228. 3 Au sens de veille, le caractère geng connaît également une prononciation ancienne : jing. Études chinoises, vol. XIX, n° 1-2, printemps-automne 2000 Vincent Goossaert spécialiste de l'histoire sociale s'attaque à la poésie taoïste peut laisser craindre le pire ; je souhaite simplement ici faire connaître une certaine tradition de poésie lyrique et m'interroger sur les rapports entre l'usage d'un genre poétique et la pratique ascétique. Au demeurant, j'admets dès l'abord que mes traductions sont très libres, et sans aucun doute perfectibles. La tradition taoïste s'est toujours méfiée du sommeil. Selon le Huangting jing, « passer jour et nuit sans dormir permet de réaliser le Vrai » 4 . S'il est vrai que de nombreux taoïstes, en particulier Chen Tuan (?-989), sont de grands dormeurs 5 , ils n'en privilégient pas moins le contrôle permanent de soi. L'esprit (shen) doit rester jour et nuit maître de l'organisme, et surtout de son propre siège (xin) et de son activité (yi) ; il doit en surveiller les actions et en limiter les échanges avec l'extérieur. De plus, les divinités qui contrôlent les hommes font des visites nocturnes, pendant lesquelles il convient d'être éveillé 6 . Dans l'ordre Quanzhen, cette méfiance devient une véritable obsession. On craint que les désirs, en particulier la libido, tenus fermement sous contrôle pendant la journée, ne se déchaînent la nuit, à la faveur des rêves. Les rêves erotiques et les émissions involontaires sont spécifiquement évoqués et redoutés 7 . Les textes, prescriptifs comme descriptifs, nomment démons (mo) ces tentations, présentées comme autant d'épreuves. Le terme mo n'implique pas qu'on leur accorde une existence matérielle, et les auteurs sont conscients qu'il s'agit d'hallucinations nées d'un organisme malmené par l'ascèse. Dans le cas de visions éprouvées par le pratiquant en proie à la torpeur, il s'agit des shuimo, « démons du 4 Ce vers ne figure pas dans la version originale du Huangting jing, mais dans une version tardive du iv e siècle, au sixième vers du troisième paragraphe de la version « intérieure » (Huangting neijing yujing). 5 Sa méthode d'ascèse par le sommeil, shuigong, est souvent évoquée, mais nulle part détaillée. 6 Cf. Yunjiqiqian 81.10b, Daozang 1032. 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Traditional relations between the state, society and religion broke down around 1898. This break led within a few decades to the destruction of most Chinese temples. The western notion of “religion” upon which both Nationalist and Communist China built their religious policies separated legitimate forms of religion (world religions) from local cults considered as folklore and superstition. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="45401880"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45401880/Years_Cover_TOC_and_Introduction"><img alt="Research paper thumbnail of Years Cover, TOC, and Introduction" class="work-thumbnail" src="https://attachments.academia-assets.com/65920942/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45401880/Years_Cover_TOC_and_Introduction">Years Cover, TOC, and Introduction</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://sinica.academia.edu/PaulRKatz">Paul R . Katz</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://ephe.academia.edu/VincentGoossaert">Vincent Goossaert</a></span></div><div class="wp-workCard_item"><span>The Fifty Years that Changed Chinese Religion, 1898–1948</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In recent years, both scholars and the general public have become increasingly fascinated by the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In recent years, both scholars and the general public have become increasingly fascinated by the role of religion in modern Chinese life. However, the bulk of attention has been devoted to changes caused by the repression of the Maoist era and subsequent religious revival. The Fifty Years That Changed Chinese Religion breaks new ground by systematically demonstrating that equally important transformative processes occurred during the period covering the last decade of the Qing dynasty and the entire Republican period. Focusing on Shanghai and Zhejiang, this book delves in depth into the real-life workings of social structures, religious practices and personal commitments as they evolved during this period of wrenching changes. At the same time, it goes further than the existing literature in terms of theoretical models and comparative perspectives, notably with other Asian countries such as Korea and Japan.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5cc9ed8af3a5f9bd68d99138ed2d8f7d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65920942,"asset_id":45401880,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65920942/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45401880"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45401880"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45401880; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45401880]").text(description); $(".js-view-count[data-work-id=45401880]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45401880; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45401880']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 45401880, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5cc9ed8af3a5f9bd68d99138ed2d8f7d" } } $('.js-work-strip[data-work-id=45401880]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45401880,"title":"Years Cover, TOC, and Introduction","translated_title":"","metadata":{"abstract":"In recent years, both scholars and the general public have become increasingly fascinated by the role of religion in modern Chinese life. 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However, the bulk of attention has been devoted to changes caused by the repression of the Maoist era and subsequent religious revival.<br />The Fifty Years That Changed Chinese Religion breaks new ground by<br />systematically demonstrating that equally important transformative processes occurred during the period covering the last decade of the Qing dynasty and the entire Republican period. Focusing on Shanghai and Zhejiang, this book delves in depth into the real-life workings of social structures, religious practices and personal commitments as they evolved during this period of wrenching changes. At the same time, it goes further than the existing literature in terms of theoretical models and comparative perspectives, notably with other Asian countries such as Korea and Japan.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b7266a09965ac5a2bd863e038df6cd80" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65868856,"asset_id":45325541,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65868856/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45325541"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45325541"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45325541; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45325541]").text(description); $(".js-view-count[data-work-id=45325541]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45325541; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45325541']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 45325541, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b7266a09965ac5a2bd863e038df6cd80" } } $('.js-work-strip[data-work-id=45325541]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45325541,"title":"The Fifty Years that Changed Chinese Religion, 1898-1948 (TOC and Intro)","translated_title":"","metadata":{"abstract":"In recent years, both scholars and the general public have become increasingly fascinated by the role of religion in modern Chinese life. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35428890"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35428890/02_CEA25_Pre_face_pdf"><img alt="Research paper thumbnail of 02-CEA25_Préface.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/55289771/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35428890/02_CEA25_Pre_face_pdf">02-CEA25_Préface.pdf</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ce numéro rassemble sous le titre Vies taoïstes : communautés et lieux un choix des communication...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ce numéro rassemble sous le titre Vies taoïstes : communautés et lieux un choix des communications présentées au colloque international Vies taoïstes, organisé en septembre 2015 à l'occasion du quatre-vingtième anniversaire de Kristofer Schipper 1. En hommage à l'oeuvre de ce pionnier des études taoïstes, ont participé au colloque vingt-sept chercheurs venus d'Asie, d'Amérique du Nord et d'Europe. Le thème choisi était celui des multiples façons par lesquelles le taoïsme a façonné les vies des individus et celles des communautés dans le monde chinois au cours de l'his-toire : les biographies taoïstes, mais aussi la poursuite de la bonne vie, qui doit être longue et accomplie, guidée par des principes moraux qui portent leurs fruits dans ce monde comme dans l'autre. Plusieurs des communications ont porté sur les vies de taoïstes éminents, et d'autres sur les carrières d'individus ou de groupes dédiés aux pratiques, croyances et engagements taoïstes. Les lieux saints tels que les temples, les grottes-ciel ou les refuges naturels sont des sites privilégiés pour mener une vie idéale. Aussi, il était approprié que le colloque se tienne dans le village alpin d'Aussois (Savoie), un lieu particulièrement à même de favoriser des débats intenses autant qu'informels et d'encourager la réflexion sur les vies taoïstes en rapport avec l'environnement naturel. Un atelier du colloque était consacré aux théories et pratiques taoïstes de la protection de l'environnement. Ses résultats font l'objet d'une publication en langue chinoise 2. La première partie de ce volume rassemble des contributions explorant les lignages et ordres religieux taoïstes. Vincent Goossaert (École Pratique des Hautes Études) propose une étude de la vie de Zhang Yuchu 張宇初 (1361-1410), le 43 e Maître céleste, éditeur du Canon taoïste des Ming, et une personnalité majeure des premiers règnes de cette dynastie. Son analyse distingue quatre aspects de la vie de ce grand digni-taire : sa fonction de maître céleste, son intense vie lettrée et sa production écrite, ses pratiques de perfectionnement de soi, et sa gestion, depuis le Longhu shan 龍虎山 d'un réseau d'ordination à l'échelle de l'empire. L'article de Pierre Marsone (École Pratique des Hautes Études) est consacré à la carrière du patriarche Quanzhen Yin Zhiping 尹志平 (1169-1251). Sur la base d'une analyse approfondie de toutes les sources existantes sur la vie de Yin et de celles de son successeur, Li Zhichang 李志常 (1193-1256), Marsone met en exergue des contradictions concernant la question de cette succession. Ensuite Lai Chi Tim 黎志添 (Chinese University of Hong Kong) étudie les rapports entre les pratiques rituelles et dévotionnelles taoïstes et l'alchimie intérieure autour du cas du Taiyi jinhua zongzhi 太乙金華宗旨 (Doctrine de la fleur d'or de l'Un suprême), l'un des textes alchimiques les plus influents de l'époque des Qing. Il retrace l'origine de ce texte qui fut produit par une branche locale de l'école Jingming 淨明 au tournant des dynasties Ming et Qing, organisée comme groupe de pratique d'écriture inspirée autour de Pan Jingguan 潘靜觀 à Changzhou 常州</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="72dea91b1b5c95a2e6eeb337b55c0c8e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55289771,"asset_id":35428890,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55289771/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35428890"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35428890"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35428890; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35428890]").text(description); $(".js-view-count[data-work-id=35428890]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35428890; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35428890']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35428890, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "72dea91b1b5c95a2e6eeb337b55c0c8e" } } $('.js-work-strip[data-work-id=35428890]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35428890,"title":"02-CEA25_Préface.pdf","translated_title":"","metadata":{"abstract":"Ce numéro rassemble sous le titre Vies taoïstes : communautés et lieux un choix des communications présentées au colloque international Vies taoïstes, organisé en septembre 2015 à l'occasion du quatre-vingtième anniversaire de Kristofer Schipper 1. En hommage à l'oeuvre de ce pionnier des études taoïstes, ont participé au colloque vingt-sept chercheurs venus d'Asie, d'Amérique du Nord et d'Europe. Le thème choisi était celui des multiples façons par lesquelles le taoïsme a façonné les vies des individus et celles des communautés dans le monde chinois au cours de l'his-toire : les biographies taoïstes, mais aussi la poursuite de la bonne vie, qui doit être longue et accomplie, guidée par des principes moraux qui portent leurs fruits dans ce monde comme dans l'autre. Plusieurs des communications ont porté sur les vies de taoïstes éminents, et d'autres sur les carrières d'individus ou de groupes dédiés aux pratiques, croyances et engagements taoïstes. Les lieux saints tels que les temples, les grottes-ciel ou les refuges naturels sont des sites privilégiés pour mener une vie idéale. 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Il retrace l'origine de ce texte qui fut produit par une branche locale de l'école Jingming 淨明 au tournant des dynasties Ming et Qing, organisée comme groupe de pratique d'écriture inspirée autour de Pan Jingguan 潘靜觀 à Changzhou 常州"},"translated_abstract":"Ce numéro rassemble sous le titre Vies taoïstes : communautés et lieux un choix des communications présentées au colloque international Vies taoïstes, organisé en septembre 2015 à l'occasion du quatre-vingtième anniversaire de Kristofer Schipper 1. En hommage à l'oeuvre de ce pionnier des études taoïstes, ont participé au colloque vingt-sept chercheurs venus d'Asie, d'Amérique du Nord et d'Europe. Le thème choisi était celui des multiples façons par lesquelles le taoïsme a façonné les vies des individus et celles des communautés dans le monde chinois au cours de l'his-toire : les biographies taoïstes, mais aussi la poursuite de la bonne vie, qui doit être longue et accomplie, guidée par des principes moraux qui portent leurs fruits dans ce monde comme dans l'autre. Plusieurs des communications ont porté sur les vies de taoïstes éminents, et d'autres sur les carrières d'individus ou de groupes dédiés aux pratiques, croyances et engagements taoïstes. Les lieux saints tels que les temples, les grottes-ciel ou les refuges naturels sont des sites privilégiés pour mener une vie idéale. Aussi, il était approprié que le colloque se tienne dans le village alpin d'Aussois (Savoie), un lieu particulièrement à même de favoriser des débats intenses autant qu'informels et d'encourager la réflexion sur les vies taoïstes en rapport avec l'environnement naturel. Un atelier du colloque était consacré aux théories et pratiques taoïstes de la protection de l'environnement. Ses résultats font l'objet d'une publication en langue chinoise 2. La première partie de ce volume rassemble des contributions explorant les lignages et ordres religieux taoïstes. Vincent Goossaert (École Pratique des Hautes Études) propose une étude de la vie de Zhang Yuchu 張宇初 (1361-1410), le 43 e Maître céleste, éditeur du Canon taoïste des Ming, et une personnalité majeure des premiers règnes de cette dynastie. Son analyse distingue quatre aspects de la vie de ce grand digni-taire : sa fonction de maître céleste, son intense vie lettrée et sa production écrite, ses pratiques de perfectionnement de soi, et sa gestion, depuis le Longhu shan 龍虎山 d'un réseau d'ordination à l'échelle de l'empire. L'article de Pierre Marsone (École Pratique des Hautes Études) est consacré à la carrière du patriarche Quanzhen Yin Zhiping 尹志平 (1169-1251). Sur la base d'une analyse approfondie de toutes les sources existantes sur la vie de Yin et de celles de son successeur, Li Zhichang 李志常 (1193-1256), Marsone met en exergue des contradictions concernant la question de cette succession. Ensuite Lai Chi Tim 黎志添 (Chinese University of Hong Kong) étudie les rapports entre les pratiques rituelles et dévotionnelles taoïstes et l'alchimie intérieure autour du cas du Taiyi jinhua zongzhi 太乙金華宗旨 (Doctrine de la fleur d'or de l'Un suprême), l'un des textes alchimiques les plus influents de l'époque des Qing. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35023474"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35023474/_Une_th%C3%A9ologie_chinoise_de_l_au_del%C3%A0_Visions_des_morts_dans_le_Yuli_Baochao_xixe_si%C3%A8cle_"><img alt="Research paper thumbnail of « Une théologie chinoise de l’au-delà. Visions des morts dans le Yuli Baochao (xixe siècle) »" class="work-thumbnail" src="https://attachments.academia-assets.com/54886546/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35023474/_Une_th%C3%A9ologie_chinoise_de_l_au_del%C3%A0_Visions_des_morts_dans_le_Yuli_Baochao_xixe_si%C3%A8cle_">« Une théologie chinoise de l’au-delà. Visions des morts dans le Yuli Baochao (xixe siècle) »</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Chinese theology of the netherworld: visions of the dead in Yuli baochao (19th c.). Abstract: The...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Chinese theology of the netherworld: visions of the dead in Yuli baochao (19th c.). Abstract: The term gui 鬼, often translated as « ghost » does not correspond to the Christian/Western concept of ghost. In Chinese culture, all human beings, after they die, are separated into distinct entities: the corpse and the more spiritual elements (“souls”), called gui as long as they have not reached a ontological status (reincarnation, divinization, etc.). All humans thus become gui, as a rule temporarily. This distinction is key to understanding any discourse on gui. Theological productions on the nature of gui and their evolution are very numerous throughout Chinese history; this article is devoted to a late such production (likely dating from the turn of the 19th century) but extremely common and influential in modern and contemporary Chinese societies, the Yuli baochao 玉歷寶鈔, “Precious manuscript of the Jade Calendar”.<br />This text presents five forms of posthumous destiny: reincarnation; recruitment in the staff of the vast infernal bureaucracy; divinization (notably for heroes killed on the battlefield or for a just cause); the eternal inferno Avīci (reserved to the worst sinners); annihilation and transformation into a specter. It is also remarkable by what is not mentioned (Buddhist paradise, ancestralization), and by the mechanism of control over the gui so as to limit their relations with the living and thus the very ghosts stories that are dealt with in this volume.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3d157dd1cb2412583453a12a9a60f398" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54886546,"asset_id":35023474,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54886546/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35023474"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35023474"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35023474; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35023474]").text(description); $(".js-view-count[data-work-id=35023474]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35023474; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35023474']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35023474, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3d157dd1cb2412583453a12a9a60f398" } } $('.js-work-strip[data-work-id=35023474]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35023474,"title":"« Une théologie chinoise de l’au-delà. 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It is also remarkable by what is not mentioned (Buddhist paradise, ancestralization), and by the mechanism of control over the gui so as to limit their relations with the living and thus the very ghosts stories that are dealt with in this volume."},"translated_abstract":"Chinese theology of the netherworld: visions of the dead in Yuli baochao (19th c.). Abstract: The term gui 鬼, often translated as « ghost » does not correspond to the Christian/Western concept of ghost. In Chinese culture, all human beings, after they die, are separated into distinct entities: the corpse and the more spiritual elements (“souls”), called gui as long as they have not reached a ontological status (reincarnation, divinization, etc.). All humans thus become gui, as a rule temporarily. This distinction is key to understanding any discourse on gui. Theological productions on the nature of gui and their evolution are very numerous throughout Chinese history; this article is devoted to a late such production (likely dating from the turn of the 19th century) but extremely common and influential in modern and contemporary Chinese societies, the Yuli baochao 玉歷寶鈔, “Precious manuscript of the Jade Calendar”.\nThis text presents five forms of posthumous destiny: reincarnation; recruitment in the staff of the vast infernal bureaucracy; divinization (notably for heroes killed on the battlefield or for a just cause); the eternal inferno Avīci (reserved to the worst sinners); annihilation and transformation into a specter. It is also remarkable by what is not mentioned (Buddhist paradise, ancestralization), and by the mechanism of control over the gui so as to limit their relations with the living and thus the very ghosts stories that are dealt with in this volume.","internal_url":"https://www.academia.edu/35023474/_Une_th%C3%A9ologie_chinoise_de_l_au_del%C3%A0_Visions_des_morts_dans_le_Yuli_Baochao_xixe_si%C3%A8cle_","translated_internal_url":"","created_at":"2017-11-01T10:51:49.005-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":20568608,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[{"id":54886546,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54886546/thumbnails/1.jpg","file_name":"Yuli_baochan_fantomes.pdf","download_url":"https://www.academia.edu/attachments/54886546/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Une_theologie_chinoise_de_l_au_dela_Vis.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54886546/Yuli_baochan_fantomes-libre.pdf?1509559186=\u0026response-content-disposition=attachment%3B+filename%3DUne_theologie_chinoise_de_l_au_dela_Vis.pdf\u0026Expires=1732770350\u0026Signature=bkvkXotFDgTN-QHS3olvGZFc0B74FNCBhUCT3b7AA-8OkAMYXOAFdn~MlccrVe8ArwOuLuD2RT56fQtc79VRUb1CZ~VMLwavWY~~tipDuWrh1n42kAeX7G97ys2CsogKMtkL51SIxHBgy6B86fGfe3F1tKVHmcAd2HubXDxAnBYW-gOFAZT8DgP-91HACI8fioRix4GJo67~OM~SSmef83zaR3rqhM7DxawtkAbr6DjBSIJCQYK0LhwvqbX0VnbphSVS31T~zbaJ6qw5U8YOVZ8fsHY7CdNGj7X5Sq4oVyaG2v4UyI71j741T-n5mibyIb2J8NFK6gt9Vca61hfpcQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Une_théologie_chinoise_de_l_au_delà_Visions_des_morts_dans_le_Yuli_Baochao_xixe_siècle_","translated_slug":"","page_count":83,"language":"fr","content_type":"Work","owner":{"id":20568608,"first_name":"Vincent","middle_initials":null,"last_name":"Goossaert","page_name":"VincentGoossaert","domain_name":"ephe","created_at":"2014-11-01T19:24:13.987-07:00","display_name":"Vincent Goossaert","url":"https://ephe.academia.edu/VincentGoossaert"},"attachments":[{"id":54886546,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54886546/thumbnails/1.jpg","file_name":"Yuli_baochan_fantomes.pdf","download_url":"https://www.academia.edu/attachments/54886546/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Une_theologie_chinoise_de_l_au_dela_Vis.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54886546/Yuli_baochan_fantomes-libre.pdf?1509559186=\u0026response-content-disposition=attachment%3B+filename%3DUne_theologie_chinoise_de_l_au_dela_Vis.pdf\u0026Expires=1732770350\u0026Signature=bkvkXotFDgTN-QHS3olvGZFc0B74FNCBhUCT3b7AA-8OkAMYXOAFdn~MlccrVe8ArwOuLuD2RT56fQtc79VRUb1CZ~VMLwavWY~~tipDuWrh1n42kAeX7G97ys2CsogKMtkL51SIxHBgy6B86fGfe3F1tKVHmcAd2HubXDxAnBYW-gOFAZT8DgP-91HACI8fioRix4GJo67~OM~SSmef83zaR3rqhM7DxawtkAbr6DjBSIJCQYK0LhwvqbX0VnbphSVS31T~zbaJ6qw5U8YOVZ8fsHY7CdNGj7X5Sq4oVyaG2v4UyI71j741T-n5mibyIb2J8NFK6gt9Vca61hfpcQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":113,"name":"Buddhism","url":"https://www.academia.edu/Documents/in/Buddhism"},{"id":2123,"name":"Death Studies","url":"https://www.academia.edu/Documents/in/Death_Studies"},{"id":2399,"name":"Daoism","url":"https://www.academia.edu/Documents/in/Daoism"},{"id":2837,"name":"Chinese Religions","url":"https://www.academia.edu/Documents/in/Chinese_Religions"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33192565"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33192565/Bureaucratie_et_salut_Devenir_un_dieu_en_Chine_Gen%C3%A8ve_Labor_and_Fides_collection_Histoire_des_religions_2017"><img alt="Research paper thumbnail of Bureaucratie et salut. Devenir un dieu en Chine, Genève, Labor & Fides (collection « Histoire des religions »), 2017." class="work-thumbnail" src="https://attachments.academia-assets.com/53274414/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33192565/Bureaucratie_et_salut_Devenir_un_dieu_en_Chine_Gen%C3%A8ve_Labor_and_Fides_collection_Histoire_des_religions_2017">Bureaucratie et salut. Devenir un dieu en Chine, Genève, Labor & Fides (collection « Histoire des religions »), 2017.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Bureaucratie et salut (Bureaucracy & salvation) argues that the aspiration to become a god (divin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Bureaucratie et salut (Bureaucracy & salvation) argues that the aspiration to become a god (divinization) has since late antiquity played a key role in Chinese religious, intellectual and cultural history. While families work at transforming their dead into ancestors, individuals tend to rather prefer divinization for themselves, and often take steps in that direction while alive. The two main ways to divinization are 1/ salvation through self-cultivation and 2/ gaining initial access in the divine bureaucracy. While the first has remained elitist, the second gradually opened to all and sundry, most remarkably as a consequence of the religious changes of early modernity (10th-13th centuries). Becoming an otherworldly bureaucrat has become in modern time the main way to saving oneself from postmortem suffering and oblivion, and this book surveys the various ways available to reach that goal as practiced in late imperial times. This leads the author to reflect upon the intimate connection between two categories not often examined in tandem: bureaucracy and salvation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="59cfe99c5634b40bca3c2556669054ab" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53274414,"asset_id":33192565,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53274414/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33192565"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33192565"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33192565; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33192565]").text(description); $(".js-view-count[data-work-id=33192565]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33192565; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33192565']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33192565, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "59cfe99c5634b40bca3c2556669054ab" } } $('.js-work-strip[data-work-id=33192565]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33192565,"title":"Bureaucratie et salut. Devenir un dieu en Chine, Genève, Labor \u0026 Fides (collection « Histoire des religions »), 2017.","translated_title":"","metadata":{"abstract":"Bureaucratie et salut (Bureaucracy \u0026 salvation) argues that the aspiration to become a god (divinization) has since late antiquity played a key role in Chinese religious, intellectual and cultural history. While families work at transforming their dead into ancestors, individuals tend to rather prefer divinization for themselves, and often take steps in that direction while alive. The two main ways to divinization are 1/ salvation through self-cultivation and 2/ gaining initial access in the divine bureaucracy. While the first has remained elitist, the second gradually opened to all and sundry, most remarkably as a consequence of the religious changes of early modernity (10th-13th centuries). Becoming an otherworldly bureaucrat has become in modern time the main way to saving oneself from postmortem suffering and oblivion, and this book surveys the various ways available to reach that goal as practiced in late imperial times. This leads the author to reflect upon the intimate connection between two categories not often examined in tandem: bureaucracy and salvation."},"translated_abstract":"Bureaucratie et salut (Bureaucracy \u0026 salvation) argues that the aspiration to become a god (divinization) has since late antiquity played a key role in Chinese religious, intellectual and cultural history. While families work at transforming their dead into ancestors, individuals tend to rather prefer divinization for themselves, and often take steps in that direction while alive. The two main ways to divinization are 1/ salvation through self-cultivation and 2/ gaining initial access in the divine bureaucracy. While the first has remained elitist, the second gradually opened to all and sundry, most remarkably as a consequence of the religious changes of early modernity (10th-13th centuries). Becoming an otherworldly bureaucrat has become in modern time the main way to saving oneself from postmortem suffering and oblivion, and this book surveys the various ways available to reach that goal as practiced in late imperial times. This leads the author to reflect upon the intimate connection between two categories not often examined in tandem: bureaucracy and salvation.","internal_url":"https://www.academia.edu/33192565/Bureaucratie_et_salut_Devenir_un_dieu_en_Chine_Gen%C3%A8ve_Labor_and_Fides_collection_Histoire_des_religions_2017","translated_internal_url":"","created_at":"2017-05-25T06:57:52.644-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":20568608,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[{"id":53274414,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53274414/thumbnails/1.jpg","file_name":"Goossaert_Bureaucratie_et_salut_flyer_.pdf","download_url":"https://www.academia.edu/attachments/53274414/download_file?st=MTczMjgwNDMwNCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Bureaucratie_et_salut_Devenir_un_dieu_en.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53274414/Goossaert_Bureaucratie_et_salut_flyer_-libre.pdf?1495720867=\u0026response-content-disposition=attachment%3B+filename%3DBureaucratie_et_salut_Devenir_un_dieu_en.pdf\u0026Expires=1732807904\u0026Signature=K2rOjW0czaMgncDS2L50xSyvokA5p5ToMz3F1xSAvjpp2VV6m~NaKkxJqkT7bl5ep-Gn8cn3klv1NSlz0bSdvir87DkUb4ToTV6LZMOORN8TngPplsqFYynWnic8oAHz2GCaLGz~PbD4A5pJkB3HAFfzx9YR15Q~JWfedWunmX6wUaqd6IJHLafabanWkuQqsyZG5OXFg5i5Vp33HEuxALb32zw2KFijikyK4ZJYElGhHqvTuIIdWUwzBLzBw9l03Mpy2Q~kGvJ2kOMRI3Re9czLi9dSumyaBW--8hdD~u1Snl8RKDwv~Z~CsT9vuoDBPac6u5fmy0o3s5YZ~Zg4SQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Bureaucratie_et_salut_Devenir_un_dieu_en_Chine_Genève_Labor_and_Fides_collection_Histoire_des_religions_2017","translated_slug":"","page_count":2,"language":"fr","content_type":"Work","owner":{"id":20568608,"first_name":"Vincent","middle_initials":null,"last_name":"Goossaert","page_name":"VincentGoossaert","domain_name":"ephe","created_at":"2014-11-01T19:24:13.987-07:00","display_name":"Vincent 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class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31897660/Globalization_and_the_Making_of_Religious_Modernity_in_China_Transnational_Religions_Local_Agents_and_the_Study_of_Religion_1800_Present"><img alt="Research paper thumbnail of Globalization and the Making of Religious Modernity in China: Transnational Religions, Local Agents, and the Study of Religion, 1800-Present." class="work-thumbnail" src="https://attachments.academia-assets.com/52182335/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31897660/Globalization_and_the_Making_of_Religious_Modernity_in_China_Transnational_Religions_Local_Agents_and_the_Study_of_Religion_1800_Present">Globalization and the Making of Religious Modernity in China: Transnational Religions, Local Agents, and the Study of Religion, 1800-Present.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://lamp.academia.edu/ThomasJansen">Thomas Jansen</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://lboro.academia.edu/ThoralfKlein">Thoralf Klein</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/ChristianMeyer13">Christian Meyer</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://ephe.academia.edu/VincentGoossaert">Vincent Goossaert</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ac5961c91b690bafe5d88ce91f0f93d8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" 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Histoire des cultes, vie des communautés, Paris, Albin Michel, 2000 (collection « Sciences des religions »)." class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/30108519/Dans_les_temples_de_la_Chine_Histoire_des_cultes_vie_des_communaut%C3%A9s_Paris_Albin_Michel_2000_collection_Sciences_des_religions_">Dans les temples de la Chine. Histoire des cultes, vie des communautés, Paris, Albin Michel, 2000 (collection « Sciences des religions »).</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">my first book, on the history and social function of Chinese temples</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="30108519"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="30108519"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 30108519; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=30108519]").text(description); $(".js-view-count[data-work-id=30108519]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 30108519; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='30108519']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 30108519, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=30108519]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":30108519,"title":"Dans les temples de la Chine. 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Agriculture, éthique et sacrifice, Paris, Collège de France, Institut des Hautes Études Chinoises, 2005.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">introduction of my book on the history of the Chinese beef taboo</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3b579bcc260132d0772a6f14b27bdf42" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":50572787,"asset_id":30108414,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/50572787/download_file?st=MTczMjgwNDMwNSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="30108414"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="30108414"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 30108414; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=30108414]").text(description); $(".js-view-count[data-work-id=30108414]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 30108414; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='30108414']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 30108414, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3b579bcc260132d0772a6f14b27bdf42" } } $('.js-work-strip[data-work-id=30108414]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":30108414,"title":"L’interdit du bœuf en Chine. 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Leiden: Brill, 2015 (2 vols., 1103 p.).</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://ephe.academia.edu/VincentGoossaert">Vincent Goossaert</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/JohnLagerwey">John Lagerwey</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/JanKiely">Jan Kiely</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b78230fe4ad5cec1f2bcf1ec2a7efbb9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45375329,"asset_id":25052839,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45375329/download_file?st=MTczMjgwNDMwNSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="25052839"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="25052839"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 25052839; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=25052839]").text(description); $(".js-view-count[data-work-id=25052839]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 25052839; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='25052839']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 25052839, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b78230fe4ad5cec1f2bcf1ec2a7efbb9" } } $('.js-work-strip[data-work-id=25052839]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":25052839,"title":"Modern Chinese Religion II: 1850-2015, Vincent GOOSSAERT, Jan KIELY \u0026 John LAGERWEY (eds.). 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