So far, we have had a relatively clear understanding of the spread and collection of Dunhuang manuscripts, but it is far from clear for us to know the whole story of the spread of unearthed Turfan documents. On one hand, Turfan manuscripts from various sites began to spread before the opening of Dunhuang Literary Cave and its release was far more complicated than that of Dunhuang. On the other hand, the Dunhuang Literary Cave was the main source of Dunhuang manuscripts though later some other documents were found from the Northern Grottoes, while the bits and pieces of Turfan manuscripts, most of which were not unearthed in official archaeological excavations but rather were snatched, sold and plundered by treasure hunters to other places, were found from various sites in Turfan Basin, including townsites and Thousand Buddhas Caves. Therefore, it is far more difficult to search for the scattered Turfan manuscripts than to trace down the Dunhuang manuscripts. In addition, owing to war or short of funds, some collections as Otani documents and Germany Turfan collections originally belonging to the same expedition team were separated once again, and as a result some collections were scattered into smaller ones. For years the author has kept tracking down both the Dunhuang and Turfan manuscripts at home and abroad. After he found out that the collection of Dunhuang documents was comparatively explicit, he began to turn his attention to the collection of Turfan documents, especially to those smaller collections. The “small collections of manuscripts” in this paper refers to those collections excluded from the systematically-collocated and publicized major collections in Japan, including the Tokyo National Museum, the Taito Ward Calligraphy Museum in Tokyo, the Seikado Bunko Art Museum, the Fujii Saiseikai Yurinkan Museum of Art in Kyoto, the National Diet Library of Japan, the National Museum of Japanese History, the University of Tokyo Library System, the Kyo-U Library of Takeda Science Foundation in Osaka, Ueno Junichi's private collections, and so on. The basic connotations, the origins of the collection, the sorting out and publishing of the documents, with the value of some classics and documents, are elaborated in the paper. For example, the history book contais The Record of the Pre-Han Dynasty: Emperor Xiaowu in official history books; Emperor Wu of Liang Dynasty’s the Unification of Three Religions — Coufucianism, Buddhism and Taoism, The Shupu Hall in Tian’an Temple(poems), Xiao Gang’s(Emperor Jianwen of Liang Dynasty) poems of Response to the Invitation of the Visit to New Pavilion, Passing through the Pipa Gorge, and Offering Sacrifices to Gods in Hangao Temple, ancient poems and miscellaneous notes, the fragments of the poem Entering Qinchuan for the First Time and Seeing Cold Food Served on Road made by Emperor Xuanzong of Tang Dynasty, and the long text Friends Book Instrument written by Tang people; Taoist classics as Preface of Lao Tzu’s Moral Classics, Lao Tzu’s Moral Classics, etc.; Buddhist Literature besides Tripitaka, like Scripture of Dharma King, The Twenty-two Dialogues on ‘Mahayana’ Buddhism, etc..The new materials of documents contain the Document from Pu Hongshuai on Febrary 1st (leap month, lunar calendar) of the Second Year of Tang Kaiyuan , The Documents for Some Official in June(lunar calendar) of the Second Year of Tang Kaiyuan, The Price List of the Market in Jiaohe County in the Second Year of Tang Tianbao, Some Documents of the Kitchen of North Posthouse, and so on. Besides, there are Manichaean classics in Persian and in Sogdian, and numerous fragments of engraved Buddhist Sutras of Khitan Tripitaka, which are all important references to the study on the history of Buddhist Sutras transmission and printing.
From the Han to the Tang Dynasties, the Silk Road not only served as an important window to the exchanges of material civilizations of China and other countries, but it also advanced the exchanges and integration of Chinese and foreign religious civilizations. In view of this, Professor Fang Guangchang put forward a valuable academic proposition ″Cultural Confluence.″ Taoism, a representative of Chinese indigenous religion, converged with Buddhism on the Silk Road, and the cultural confluence of the two religions provided rich material for later novelists. Collections of short stories in the Late Tang Dynasty, such as Youyang Zazu (The Miscellany of the Youyang Mountains, written by Duan Chengshi) and Duyang Zabian (The Duyang Miscellany, written by Su E), all tell a story about Shangqing Pearl which was dedicated to Emperor Xuanzong (Li Longji) by King of Kapisa. It is worth noting that King of Kapisa named Shangqing Pearl as the Taoist Shangqing Paradise, which catered to Li Longji, who had adopted a series of Taoist-worship measures after he became an emperor. After Emperor Xuanzong got Shangqing Pearl, whether he gave it to his son Li Heng or to his grandson Li Yu, he used it to prove the legitimacy of the inheritance of the throne, as Shangqing Pearl was the symbol of Chakravartin with enormous political authority and religious sanctity. In other words, the novelists offered a Buddhist evidence for the throne heritage of three generations from Li Longji to Li Heng and Li Yu. Besides, novelists narrated the magical performances of Shangqing Pearl after it reappeared in the palace, such as Li Heng and Li Yu seeing the scene of immortals and fairies moving in the flash of the pearl, and the efficacy of piously incanting the pearl. All of these narrations were based on Buddhist scriptures. In short, although the narrative framework of the story of Shangqing Pearl is borrowed from the Taoist Shangqing Paradise, the core elements of the story largely come from Buddhist scriptures. Therefore, the story is regarded as a representative and interesting literary example in the cultural confluence of Buddhism and Taoism on the Silk Road. In addition, Zheng Chuhui, a contemporary of Duan Chengshi, related the story of Yulongzi in Minghuang Zalu (The Minghuang Miscellany). In comparison with Yulongzi in terms of the relationship between the characters, the plots and the moral, the story of Shangqing Pearl is basically a replica. The two are similar in that they both used the ″cross-border narrative.″
With population ageing aggravated, the population of old people who are disabled and the corresponding proportion have increased rapidly. Due to a lack of formal care resources and an influence by the traditionally filial piety culture, most of old people with disability are still living at home and receiving informal care. Actually, adult children are the primary caregivers and financial supporters for their old parents. However, along with the changes in family structure and intergenerational relationship, are there any changes in the Dual Model, which means children provide both the finical support and informal care for their parents? Whether do the children reduce their direct care as a result of their increased financial support, and so whether does the probability of being cared by other family members or social service providers increase? In addition, does capability of paying for informal care enhance as a result of a rise of financial support from younger generations? This study employed two waves CLHLS dataset collected in 2008 and 2011 to analyze the impacts of financial support from children and corresponding changes in frail old people life in terms of receiving informal care and related costs. First, with data collected in 2011, we applied Cross Sectional Logit Regression Model to analyze the impacts of financial supports from adult children on informal care which are provided by children, spouse or social caregivers. Next, with the two waves data of 2008 and 2011, Panel Logit Fixed Effect Model was used to explore a causal relationship between changes in financial support and probability of receiving informal care. In terms of costs, this article adopts Tobit Model to explore the causal relations between financial support and the costs paid for informal care as well. The results of Cross Sectional Logit Model demonstrate the probability of receiving care from children and social caregivers dramatically increased if financial support provided by children improves, while controlling other variables. The results of Penal Fixed Effect Model show a growth of 5.36% of receiving care from children if old people receive financial support, while the probability of receiving care from the spouse will increase 4.29% each time financial support from the children increases by 10 000 RMB. The Cross Sectional Tobit Model also reveals that costs of informal care increase 125 RMB, each time 10 000 RMB financial support is added. In addition, the Panel Tobit Model shows the increase of care cost of 58 RMB if the old people begin to receive financial support from adult children. This study fills a research gap in the undetected causal relations between financial support from adult children and informal care for disabled old people. The positive association between the variables as mentioned above indicate that the increase of financial support do not reduce informal care from children, and there is no evidence for ′crowding out′ effects, instead, it strengthens dual responsibilities for supporting parents in the filial piety culture. This research offers some implications for the home-and-community based long-term care policies on services and protective institutions. The intergenerational transfer within family, besides government and market, is an important source for informal care for the disabled elderly, which should be paid attention to. In order to meet the demand for informal care for disabled old people, and to optimize the intergenerational resource allocation, when developing long-term care policies, based on ADLs, household income and living arrangement, policy-makers should also consider the lack of intergenerational support as a significant risk factor.
China's peasant workers, as a special group nurtured by urban-rural registration system, reached 274 millions in 2014. Studies on this massive group involve a great variety of aspects except the relationship between peasant workers 'income and their subjective well-being (SWB). This paper extends previous researches by systematically investigating the impact of income on peasant workers 'SWB based on the China Household Income Project survey (CHIPs) data. Besides, compared with the previous studies, this study contributes to the literature by taking into account the heterogenicity among peasant workers, discussing the different effects of income on SWB of peasant workers with different income levels, and further providing answers to why the impact of income on new generations of peasant workers 'SWB differs from that on their old counterparts. The results of ordinal logit model reveal that: (1) The Easterlin paradox has emerged in peasant worker group, and it is not the family income per se but the remainder of family income after deducting necessary living expenses that positively affects peasant workers ' happiness, which indicates that raising peasant workers 'SWB is not confined to the satisfaction of basic physiological needs for the moment. (2) The urban-rural income gaps reduce all peasant workers ' SWB, but the reduction decreases with the rise of peasant workers ' income. However, income gaps among rural residents negatively influence low-income group 's happiness. (3) The effects of income on peasant workers 'happiness differ in two generation groups, specifically, income affects old generation group 's happiness more severely than that of new generation group. As far as income gaps are concerned, both the urban-rural and rural-rural income gaps have negative effects on old generation group 's happiness, but in terms of their new counterparts, the effect of the latter is not statistically significant. This conclusion illustrates that the new generation group does not treat rural residents as its reference group of relative income, so the views of Li Qiang and Knight on the choice of peasant workers ' reference groups do not hold true. (4) Beyond economical factors, non-economical factors such as health condition, level of education, marital status and the style of migrate also influence peasant workers ' SWB as well. This article proposes that it is of great importance to increase the earnings of the low-income group and narrow the urban-rural income gap so as to regulate the income distribution properly. In addition, refining the urban medical insurance system for peasant workers, exploring the off-site treatment mode of New Cooperative Medical System, enhancing peasant workers 'educational levels by vocational or technical training, as well as encouraging old generation groups to transfer nearby space should be the foci of governments ' attention. However, it is worth noting that the determinants of peasant workers ' SWB partially differ in two generation groups. The policymakers need not only to consider the similarities of two generation groups, but also to balance their differences to ensure the efficiency of policies.
· CNKI · Wamfangdata