Cai almost goes as far as to cast early Han classical masters such as Fu Sheng--according to Sima Qian and Ban Gu the founder of all Han traditions relating to the Documents Classic--as literary inventions, and claims that true ru cohesiveness, as well as real interpretative schools only developed after the watershed year of 91 B.
She is also spot on in her willingness to read Sima Qian and Ban Gu against the grain; and she does a great service to the field by pointing out the importance of surveying complete data sets as an antidote to the rhetoric contained in the transmitted histories.
Reign of the young Emperor Ai, who, according to the Han historian Ban Gu
, wanted to rise, but his sleeping lover Dong Xian had fallen asleep on the emperor's sleeve.
, a historian during China's Han Dynasty in the first century CE, was influential on later Chinese historians, Clark (Chinese history, U.
The works of Sima Qian and Ban Gu
became models on which subsequent imperial histories were structured.
In a rather informal approach to this lacuna, the following consideration consists of several reflections on the historiographical sensibilities of two Han historians, Ban Biao (AD 3-54) and his son, Ban Gu
The term liumin appeared in Hanshu, one of the twenty-four Chinese histories that was compiled by the Han historian, Ban Gu
During the subsequent flourishing of classical studies, Confucians sought to refashion their obscure past, a project that culminated with Ban Gu
in the first century of the Common Era and which continues to shape perceptions of Han Confucianism to the present.
As the "other" Han historian, Ban Gu
has received less attention than his more famous Western Han counterpart, Sima Qian.
Thus, between the time of Ban Gu
and that of Xu Shen, we notice the emergence of the notion that Confucius knew of the game weiqi.
It is true that both Ban Gu
and Sima Biao based their interpretations on the moralistic tradition shaped by the commentaries on the Spring and Autumn Annals, but can we say absolutely that pre-Han portents and their five-phases theory included in Ban Gu
's treatise - instead of the portents of the Hah - are the center of his treatise?
As both Keimatsu and Dai point out, if Dong wrote on the Forces, why didn't Ban Gu
quote any of his opinions in the Hanshu "Wuxing zhi" [UNKNOWN TEXT OMITTED] ("Treatises on the Five Forces")?