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The Coastal Range in eastern Taiwan is characterized by rapid uplift at a rate of about 5 mm [yr-sup.1] because of active arc-continent collision since the Mio-Pliocene. The Coastal Range includes three main levels of Holocene marine terraces, labeled the first, second, and third levels descending to the coast. The soils that have developed on the terraces provide a chronosequence for pedogenic studies. Thirteen soil pedons formed from conglomerate associated with tuff were sampled along three transects in the central and southern part of the eastern coast of Taiwan near the localities of Chang-Bin, Cheng-Gong, and Du-Lan. The soils of the oldest terrace (first level) are mainly Typic Hapluderts with one Typic Hapludoll; the soils of the intermediate terrace (second level) are Vertic or Typic Hapludolls; and the soils of the youngest terrace (third level) are Typic Udipsamments. The degree of development of these soils can be determined from horizon index (HI), weighted profile development index (WPDI), weighted mean profile (WMP) clay, WMP silt, WMP sand, and WMP cation exchange capacity with correlation coefficients (r) >0.6 by linear or logarithmic functions. Comparisons of the chronofunctions based on WMP clay data in subtropical and Mediterranean climates suggest that climatic conditions not only control weathering intensity but also influence rates of soil development. The pedogenic evidence in this study supports the correlation of terraces suggested by previous geomorphic and tectonic studies. The anomalous, relatively weaker degree of soil development on the oldest terrace at Du-Lan supports the conclusion that uplift rates in the Du-Lan area are greater than at Chang-Bin and Cheng-Gong. Abbreviations: cal., calibrated; HI, horizon index; OC, organic carbon; WMP, weighted mean profile; WPDI, weighted profile development index; XRD, x-ray diffraction. doi: 10.2136/sssaj2009.0276

During the Wanli era of the Ming dynasty, many active ideologists and educationists belonged to the Yangming school, including Zhang Huang, Li Zhi, Zhu Shilu, Jiao Hong, Zou Yuanbiao and Feng Yingjing etc. It was at this time that Matteo Ricci became known as the first man to introduce Western culture. The interaction and exchange between them paints an historical picture of the earliest period of Sino-Western cultural exchange that took place between Confucian scholars and Christian missionaries in the late Ming, as one of meetings, direct dialogue, and the forming of friendships. Zhang Huang of the Wang school of Jiangyou, who was in charge of the Bailudong Academy of Classical Learning, frequently invited Ricci for discussions, fierce debates and brainstorming sessions with young scholars in the academy. Li Zhi from the Wang school of Taizhou met Matteo Ricci for the first time in the city of Nanjing, and again later in Jining. They exchanged what they had learned in the course of their reading and discussed their views on human affairs, cherishing every moment in each other's company. Another distinguished official and literary man of that school was Zhu Shilu, who apart from lending Ricci his kind assistance in promoting his missionary work in Nanjing, personally issued him a ticket giving him passage to Beijing and gave his fervent support to Ricci to enter the capital and pay imperial tribute. Jiao Hong, yet another leader in academic circles and early advocate of multicultural thinking, was also in close contact with Ricci, which spurred exchange between Ricci and the scholarly classes. Zou Yuanbiao of the Wang school of Jiangyou interpreted the Western concepts of heavenly studies from the point of view the traditional Chinese idea of respecting heaven. Zou's disciple Feng Yingjing kept close acquaintance with Ricci in order to learn Western knowledge and also sent his disciples to study with him. Feng funded the publication of Ricci's book Tianzhu shiyi and sold it to the public, drawing the attention of education and religious circles in the late Ming and early Qing dynasties. The friendship and exchange between Ricci and the Yangming school had at least two implications. First, it established the practice of progressive academic exchange between Ricci and the literati; second, the growth of foreign culture came to rely on the support of the corresponding local culture and figures in academic circles. [ABSTRACT FROM AUTHOR]

After Wang Ken established Taichou School and set its objectives, the school went through the leadership of such later scholars as Yen Chün (...), Wang Pi (...), Lo Ju-fang (...), Ho Hsin-yin (...), Li Chih (... ), Chiao Hung (...) and Chou Ju-teng (...), who further enhanced its reputation through successive generations. The Taichou scholars made it their life's work to "Enter the mountains and forests to pursue reclusion, go to the marketplace to enlighten the ignorant." Their mission was to reveal philosophical truths to the world and popularize education among the common people. Because they used abundant teaching materials and methods to provide education to the general public, the activities of Taichou School resembled modern-day social education in character, and adult education in function. [ABSTRACT FROM AUTHOR]