南恺时(Keith N. Knapp)，现任南卡堡垒学院历史系教授。主要研究魏晋南北朝史，特别是六朝时期儒家思想与实践，古代思想、宗教与日常生活史中的动物。着有《中古中国的孝子与社会秩序》，主编《早期中古中国文献书目指南》等，与丁爱博（Albert Dien）教授共同主编《剑桥中国史》魏晋南北朝史分卷。他长期担任美国中古中国学会会长，美东南地区早期中国圆桌学会主席。
教育背景
1996年，加州大学伯克利分校历史学博士
博士论文 “中世纪早期中国的儒学思想 中世纪早期中国的儒学思想"，论文导师：David Johnson。以优异成绩通过资格考试。研究领域：中世纪中国(中世纪欧洲（Robert Brentanno, Gerard Caspary）和中国宗教（Michel Strickmann）。
1989年，获加利福尼亚大学伯克利分校历史学硕士学位；
1984年，纽约州立大学奥尔巴尼分校历史与亚洲研究学士。
工作经历
2023 年 1 月 日本中央大学，访问学者；
2021-2022 年 马克斯-普朗克科学史研究所，访问学者；
2006 年至今，南卡罗来纳军事要塞学院，历史系教授；
2015年8月至2020年12月，南卡罗来纳军事要塞学院历史系，研究生部主任；
2015 年 5 月 北京首都师范大学，客座教授；
2008-2013年，南卡罗来纳军事要塞学院，历史系主任；
2007-2010年，南卡罗来纳军事要塞学院，Westvaco国家安全研究教授；
2001-2006 年，南卡罗来纳军事要塞学院历史系副教授；
1995 - 2001年 南卡罗来纳军事要塞学院，历史系助理教授。
出版图书：
Jianqiao Zhongguoshi, dierben, Liuchao 劍橋中國史，第二本，六朝 (The Cambridge
History of China, Volume 2: The Six Dynasties), translated by Dai Weihong
戴卫红
et al.
Beijing: China Social Sciences Press, forthcoming.
Zhonggu Zhonguode xiaozi he shehui zhixu 中古中国的孝子和社会秩序 (Filial
Children and Social Order in Medieval China), translated by Dai Weihong
戴卫红
.
Beijing: China Social Sciences Press, 2021.
Cambridge History of China: Volume II, The Six Dynasties 220-589, edited together with
Albert Dien. Cambridge: Cambridge University Press, 2019.
Early Medieval Chinese Texts: A Bibliographic Guide, edited together with Cynthia
Chennault, Albert Dien, and Alan Berkowitz. Institute for East Asian Studies, University
of California, Berkeley, 2015.
Mushi no kôshi: Chûgoku chûsei ni okeru kôshi to shakai chitsujô 無私の孝子: 中国中世
における孝子と社会秩序 [Selfless Offspring: Filial Children and Social Order in
Medieval China
], translated by Kuroda Akiko
黒田彰子
. Volume four of
Kaigai yôgaku
kenkyû 海外の幼学研究 [Studies from Abroad on Juvenile Literature]. Kyoto: Yôgaku
no kai, 2008.
Selfless Offspring: Filial Children and Social Order in Medieval China. Honolulu:
University of Hawai’i Press, 2005.
Reviews:
Bai, Limin. American Historical Review 111.3 (2006): 808-809.
Campany, Robert. Journal of Chinese Studies 47 (2007): 505-506.
Epstein, Maram. Journal of Asian Studies 66.4 (2007): 1117-1119.
Kinney, Anne Behnke. Bulletin of the School of Oriental and African Studies
69.3 (2006): 492-494.
Kirkland, Russell. Religious Studies Review 33.1 (2007): 81-82.
Makeham, John. Journal of Chinese Religions 34 (2006): 121-123.
Wang, Robin. China Review International 13.1 (Spring 2006): 185-188.
Zheng Yaru 鄭雅如, Xin Shixue 新史學 17.2 (2006): 237-250.
期刊发表文章
“People are Special, Animals are Not: An Early Medieval Confucian’s Views on the
Difference between Humans and Beasts.”
The Journal of Confucian Philosophy and Culture
41 (February 2024): 149-177.
“Hunpingshang fei niao de yiyi: Er zhi si shiji Jiangnan de zongjiao xingxiang”
魂瓶上
飞鸟的意义：二至四世纪江南的宗教形象
(The Meaning of Birds on
Hunping
[Spirit
Jars]: The Religious Imagination of Second to Fourth century Jiangnan),
Xingxiang
shixue
形象史学
(Studies on the History of Images) 16 (2020):
“Teaching the History of Violence in China at a Southern Military College,”
Education
about Asia
25, no.2 (Fall 2020): 65-69.
“The Use and Understanding of Domestic Animals in Medieval Northern China.”
Early
Medieval China
25 (2019): 85-99.
“The Meaning of Birds on
Hunping
(Spirit Jars): The Religious Imagination of Second to
Fourth century Jiangnan.”
Azjiske študije/ Asian Studies
VII (XXIII), 2 (2019): 153-172.
“Zhongguo de gegu fengqin: Sichou zhi lu de bolaipin?”
中國的割股奉親：絲綢之路的
舶來品
(Chinese Filial Cannibalism: A Silk Road Import?), trans. Liu Shuo
劉朔
and Pu Hui
普慧
and edited by Shen Lixia
申麗霞
.
Zhongguo suwenhua yanjiu
中國俗文化研究
13 (2017): 69-84.
“Liuchao Jiankang: Chuangxin gaodeng jiaoyu fuhuadi”
六朝健康：創新高等教育孵化
地
(Six Dynasties’ Jiankang: An Incubator of Innovative Higher Education).
Nanjing xiaozhuang xueyuan xuebao
南京曉莊學院學報
, translated by Zhou Yin
周胤
, no. 1
(2016): 13-18.
“Zhongguo chuantong xiaozi gushi de jiazhi fenxi”
中國傳統孝子故事的價值分析
(The
Contemporary Relevance of Traditional Filial Piety Stories).
Tongren xueyuan xuebao
銅仁學院學報
, vol. 17, no. 6 (2015): 4-8.
“Think Globally Act Locally: Confucian Engagement during Chaotic Times,”
Zongjiao
zhexue
宗教哲學
(
Journal of Religious Philosophy
) 67, no. 3 (2014): 113-152.
“Sympathy and Severity: The Father-Son Relationship in Early Medieval China.”
Extrême-Orient Extrême-Occident Hors-série
(2012): 113-136.
“Exemplary Everymen: Guo Shidao and Guo Yuanping as Confucian Commoners,”
Asia
Major, Third Series
23.1 (2010): 1-39.
“Did the Middle Kingdom have a Middle Period? The Problem of “Medieval” in China’s
History,”
Education about Asia
12.3 (2007): 12-17.
"The First International Conference on Ge Hong and Chinese Culture,"
Early Medieval
China
, 9 (2003): 179-180.
“Heaven and Death according to Huangfu Mi, a Third-century Confucian,”
Early
Medieval China
6 (2000): 1-31.
"New Approaches to Teaching Early Confucianism,"
Teaching Theology and Religion
2.1 (February 1999): 45-54.
"The
Ru
Reinterpretation of
Xiao
,"
Early China
20 (1995): 195-222.
“Clay Roosters Cannot Lord over Mornings.” Transactions of the International Conference of Orientalists in Japan 37 (1992): 180-182.
译著
Zheng Yan. “The Shapes and Meanings of Filial Piety Images on Northern Dynasties Burial Goods.”In Yongyuan de Beichao: Shenzhen bowuguan Beichao shike yishuzhan《永远的北朝——深圳博物馆北朝石刻艺术展》(Eternal Northern Dynasties: Stone Sculpture Artworks Exhibition of Northern Dynasties in the Shenzhen Museum), edited by Zhao Chao & Wu Qianghua, 68-85. Beijing: Wenwu chubanshe, 2016. From Chinese to English.
Kuroda Akira. “Are the Wu Liang Shrine Pictorial Stones Forgeries? Examining the Han Era Evidence,” Asia Major, Third Series 23.2 (2010): 129-151. From Japanese to English.
Chen Shuguo, “State Religious Ceremonies.” Early Chinese Religion, Part Two: The Period of Division (220-589 AD), edited by John Lagerwey and Lü Pengzhi. Leiden: Brill, 2010, volume 1: 53-142. From Chinese to English.
