Mozi (Chapter 16: Impartial Caring)
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Son of God” in the Hebrew Bible and Early Jewish Literature
The Concept ”son of God” in the Hebrew Bible and Early Jewish Literature Glenn Kärnerup Teologiska institutionen, vt 2020 Bibelvetenskap EGTs, 30 hp Handledare: Göran Eidevall Betygsättande lärare: Mikael Larsson 1. Introduction ...........................................................................................................................1 1.1 Aim .................................................................................................................................3 1.2 Questions ........................................................................................................................3 1.3 Theory and Method ........................................................................................................3 1.4 Selections and limitations ..............................................................................................5 1.5 bēn and bar in the HB ....................................................................................................6 2. Analysis .................................................................................................................................8 2.1 ”The sons of God saw that the daughters of man were attractive” (Gen 6:2)................ 8 2.1.1 Sons of God in the light of the LXX and early Jewish writings ............................9 2.1.2 Sons of God in Gen 6:1-4 according to the NT ....................................................13 2.1.3 Objections to the angelic interpretation ...............................................................13 -
CHAN 3086 BOOK.Qxd 21/5/07 5:36 Pm Page 2
CHAN 3086 Book Cover.qxd 21/5/07 5:33 pm Page 1 CHAN 3086(2) CHANDOS O PERA IN ENGLISH CHAN 3086 BOOK.qxd 21/5/07 5:36 pm Page 2 Giacomo Puccini (1858–1924) Turandot Lyric drama in three acts Libretto by Giuseppe Adami and Renato Simoni, after Gozzi’s dramatic fairy-tale Lebrecht Music Collection Music Lebrecht Princess Turandot............................................................................................Jane Eaglen soprano The Emperor Altoum, her father....................................................................Nicolai Gedda tenor Timur, the dispossessed King of Tartary...............................................................Clive Bayley bass Calaf, his son.................................................................................................Dennis O’Neill tenor Liù, a slave-girl ................................................................................................Mary Plazas soprano Ping, Grand Chancellor ............................................................................Peter Sidhom baritone Pang, General Purveyor Ministers ..............................................................Mark Le Brocq tenor Pong, Chief Cook } ...................................................................................Peter Wedd tenor A Mandarin .................................................................................................Simon Bailey baritone Prince of Persia ..............................................................................................Mark Le Brocq tenor -
The Story of the Duke of Zhou
Indiana University, History G380 – class text readings – Spring 2010 – R. Eno 1.6 THE STORY OF THE DUKE OF ZHOU Next to Confucius himself, the greatest hero of ancient China, as viewed through the perspective of the later Confucian tradition, was a man known as the Duke of Zhou, one of the founders of the Zhou Dynasty. The Duke of Zhou is celebrated for two reasons. The first concerns his formidable political achievements. The texts tell us that two years after the conquest of the Shang, the Zhou conqueror King Wu died, leaving only one very young son to succeed him. While it was the Shang custom to pass the throne from older to younger brother within one generation, the tradition of the Zhou people had been that their throne should pass only from father to son. Upon the death of King Wu, his younger brother, the Duke of Zhou, seized power, claiming that it was his intention to preside only as an emergency measure until his nephew came of age and could properly receive the Mandate of Heaven. A number of the other brothers believed instead that the Duke was seizing the throne in the manner of former Shang kings and they raised a rebellion. The Duke not only put down the rebellion, but followed this forceful confirmation of his claim to ultimate power by actually doing what he had promised all along – when his nephew, the future King Cheng, came of age, the Duke ceded to him full authority to rule and retired to an advisory role. This sacrifice of power on the Duke’s part immeasurably enhanced the stature of the Zhou throne and the religious power of the concept of Heaven’s mandate. -
Ancient Chinese Seasons Cylinder (The Four Beasts)
A Collection of Curricula for the STARLAB Ancient Chinese Seasons Cylinder (The Four Beasts) Including: The Skies of Ancient China I: Information and Activities by Jeanne E. Bishop ©2008 by Science First/STARLAB, 95 Botsford Place, Buffalo, NY 14216. www.starlab.com. All rights reserved. Curriulum Guide Contents The Skies of Ancient China I: Information and Activities The White Tiger ..............................................14 Introduction and Background Information ..................4 The Black Tortoise ............................................15 The Four Beasts ......................................................8 Activity 2: Views of the Four Beasts from Different The Blue Dragon ...............................................8 Places in China ....................................................17 The Red Bird .....................................................8 Activity 3: What’s Rising? The Four Great Beasts as Ancient Seasonal Markers .....................................21 The White Tiger ................................................8 Activity 3: Worksheet ......................................28 The Black Tortoise ..............................................9 Star Chart for Activity 3 ...................................29 The Houses of the Moon ........................................10 Activity 4: The Northern Bushel and Beast Stars .......30 In the Blue Dragon ...........................................10 Activity 5: The Moon in Its Houses ..........................33 In the Red Bird ................................................10 -
TCC Worship Lyrics 5/16 Who You Say I Am Verse 1 Who Am I That The
TCC Worship Lyrics 5/16 Who You Say I Am The Love Of God Verse 1 Verse 1 Who am I that the highest King The love of God is greater far Would welcome me Than tongue or pen can ever tell I was lost but He brought me in It goes beyond the highest star Oh His love for me And reaches to the lowest hell Oh His love for me The guilty pair bowed down with care God gave His Son to win Chorus 1 His erring child He reconciled Who the Son sets free And pardoned from his sin Oh is free indeed I'm a child of God Chorus Yes I am O love of God how rich and pure How measureless and strong Verse 2 It shall forevermore endure Free at last The saints and angels song He has ransomed me His grace runs deep Verse 2 While I was a slave to sin When years of time shall pass away Jesus died for me And earthly thrones and kingdoms fall Yes He died for me When men who here refuse to pray On rocks and hills and mountains call Chorus 2 God's love so sure shall still endure Who the Son sets free All measureless and strong Oh is free indeed Redeeming grace to Adam's race I'm a child of God The saints and angels song Yes I am Verse 3 In my Father's house Could we with ink the ocean fill There's a place for me And were the skies of parchment made I'm a child of God Were every stalk on earth a quill Yes I am And every man a scribe by trade To write the love of God above Bridge Would drain the ocean dry I am chosen not forsaken Nor could the scroll contain the whole I am who You say I am Though stretched from sky to sky You are for me not against me I am who You say I am -
Two Capitals. Being a Short Description of Peiping and Hsinking
— THE NEW ORIENT TWO CAPITALS Being a Short Description of a Recent Msit to Peiping and Hsinking. BY RUTH F. EVERETT AFTER an interval of four years we were revisiting Peiping. A\^ith peace prevailing in Central China and railroad communi- cation reestablished we were traveling this time from Shanghai on that romantic sounding Shanghai Express made famous by Marlene Diedrich and the movies. There really is a Shanghai Express, the remnants of the famous "Blue Train" of Wagon-Lits cars which used to run before the revolution of 1925. But the train is scarcely as the picture would have us believe. True, we did start out with a great guard of soldiers at the station. Some minister of state, per- haps the Minister of War, was traveling in the coach ahead as far as the capital, Nanking, which we would reach about midnight. And there were soldier-boys guarding each individual car all the way young, beardless youths armed to the teeth, but always ready with a smile when a photograph Avas suggested or cigarettes or cakes. But disillusioning as it may be to believe, it wasn't necessary to send a man ahead to shoo the chickens from the track, nor did we have as traveling companions any glamorous ladies who might be interna- tional spies in disguise nor any bandit generals. And as for the dining-car ! Well, I would let the others eat first, and if they assured me that the food really tasted better than it looked, then I took heart and ordered something. But for China it was a luxurious train, and it arrived everywhere almost on time, and we had no complaints to make whatsoever. -
The Evolving Conceptualization of Tianxia (All-Under-Heaven)
The Chinese View of World Order: The Evolving Conceptualization of Tianxia (All-Under-Heaven) A Thesis Presented to The Academic Faculty by Violetta Ravagnoli In Partial Fulfillment of the Requirements for the Degree Master of Science in International Affairs in the Ivan Allen College of Liberal Arts Georgia Institute of Technology May 2007 The Chinese View of World Order: The Evolving Conceptualization of Tianxia (All-Under-Heaven) Approved by: Dr. Fei-Ling Wang, Advisor School of International Affairs Georgia Institute of Technology Dr. Brian Woodall School of International Affairs Georgia Institute of Technology Dr. Katja Weber School of International Affairs Georgia Institute of Technology Date Approved: April 9, 2007 ii ACKNOWLEDGEMENTS I wish to thank my Advisor, Dr. Fei-ling Wang for his kind help and for being an excellent mentor in the process of writing this thesis. In addition, I would like to thank all the Professors of the Department of International Affairs that taught me with passion and enthusiasm during my course of study at the Georgia Institute of Technology. iii TABLE OF CONTENTS Page ACKNOWLEDGEMENTS iii LIST OF TABLES v LIST OF FIGURES vi SUMMARY vii CHAPTER 1 Introduction 1 Historical Excursus 3 Imperial Government Since the Qin 6 Schools of Philosophies 10 2 Comparison Between Roman and Chinese Empires 24 Rome 27 China 41 Conclusive Remarks 54 3 The PRC Era 57 The Concept of Authority in China 57 Two eras in the Mirror 62 The New Chinese Empire 67 4 Conclusion 76 Tianxia in Zhao Tingyang and Other Scholars 78 Future Research 89 REFERENCES 94 iv LIST OF TABLES Page Table 1: Chinese Dynasties Chronology 9 Table 2: Summary of the key features to be discussed in the following comparison between the Roman and the Chinese Empire. -
Xiao Jing Com 4 Pdf-繁
1 XIAO JING – THE CLASSIC OF XIAO With English Translation & Commentary 孝經 英語譯解 By Zeng Zi (505 - 436 B.C.E) 曾子 著 (前 505–436 年) http://www.tsoidug.org/Xiao/Xiao_Jing_Comment_Comp.pdf English Translation and Commentary by Feng Xin-ming (May 2007, revised February and May 2008) 馮欣明英語譯解 (2007 年五月譯,2008 年二月及五月修改) Complicated Chinese Version 简体版: http://www.tsoidug.org/Xiao/Xiao_Jing_Comment.pdf Home Page: http://www.tsoidug.org/ Xiao Page: http://www.tsoidug.org/xiao.php 2 TRANSLATOR’S NOTE Xiao 孝 is a fundamental concept in Chinese culture, and it is not possible to understand Chinese history and Chinese traditon without understanding the concept of xiao. What is xiao? The word has been translated since the Jesuits in the 1500's as “filial piety,” but I do not use the term here because it denotes a subjective state, i.e. a state of mind, a state of worshipful piety, rather than an objective state, i.e. a way of conduct, indeed a whole way of living one’s life, as prescribed by the sages. Instead of “filial piety”, I think the phrase “being good to parents” captures more the essence of xiao. There remains, however, the problem that xiao, as set forth in this definitive work, is not confined to being good to one’s parents but also includes being good to one’s ancestors. Thus the phrase “being good to parents and ancestors” may be more appropriate. Since that is a bit long-winded and clumsy, I have decided to just use the transliteration, “xiao”. -
The Qin Revolution
Indiana University, History G380 – class text readings – Spring 2010 – R. Eno 4.1 THE QIN DYNASTY Background The state of Qin was the westernmost of the patrician states of China, and had originally been viewed as a non-Chinese tribe. Its ruler was granted an official Zhou title in the eighth century B.C. in consequence of political loyalty and military service provided to the young Zhou king in Luoyang, the new eastern capital, at a time when the legitimate title to the Zhou throne was in dispute after the fall of the Western Zhou. The sustained reign of Duke Mu during the seventh century did much to elevate the status of Qin among the community of patrician states, but the basic prejudice against Qin as semi-“barbarian” persisted. Never during the Classical period did Qin come to be viewed as fully Chinese in a cultural sense. Qin produced great warriors, but no great leaders after Duke Mu, no notable thinkers or literary figures. Its governmental policies were the most progressive in China, but these were all conceived and implemented by men from the east who served as “Alien Ministers” at the highest ranks of the Qin court, rather than by natives of Qin. Yet Qin aspired to full membership in the Chinese cultural sphere. Li Si, the Prime Minister who shepherded Qin’s conquest of the other states, captured what must have been a widely held view of Qin in a memorial he sent to the king before his elevation to highest power. “To please the ear by thumping a water jug, banging a pot, twanging a zither, slapping a thigh and singing woo-woo! – that is the native music of Qin. -
The Fall of the Nan Soung; a Tale of the Mogul Conquest of China
OF THE U N IVLR.SITY or ILLINOIS 823 U985f V.3 or before the Return this book on below. Latest Date stamped University ofIllino^s_L^brary ! SI ^•^; AUG 2 1995 OCT 2 5 995 L161—O-1096 THE FALL OF THE NAN SOUNG a CaU of i\z MOGUL CONQUEST OF CHINA. A. L. LYMBURNER. IN THREE VOLUMES. VOL. IIL LONDON SAUNDERS AND OTLEY, CONDUIT STREET 1846. 8^3 L^Q5'P V.3 THE FALL OF THE NAN SOUNG. CHAPTER I. Already the winds had whirled the leaves from the candle-tree, leaving it adorned with its bunches of milk-white berries— a livery that announced, to those who observed the change, the near approach of winter—a season that, with other belligerents, would have assured the empire a short respite from the miseries of war, but which with the Tatars is their favourite period of offence. The snow upon the ground facilitates the march of their cavalry, whose unshodden hoofs * are consumed and pained by the ground, hardened by the summer-sun, whilst the frozen rivers, presenting no obstacle * Vide Thev. Mar. Martinii. VOL. III. B 2 THE FALL OF to their course, pemiit them to extend their depredations whither they please. Chinsan Peyen, who, during the autumn, had been recalled to the north to subdue a powerful insurrection, had returned to the south, and assumed the command of the Mogul forces. Vainly the last of the Chinese generals who remained faithful to their country, sought to oppose him, whilst the government, paralyzed by the frequent treasons of the ci\dl mandarins, continued to regard, almost inertly, their ex- ertions for the defence of the empire, and ill seconded the exti'aordinary valour, patriotism, and devotion, evinced by the people. -
Circle of Fear in Early China
religions Article Circle of Fear in Early China Michael Nylan * and Trenton Wilson Department of History, University of California–Berkeley, Berkeley, CA 94720, USA; [email protected] * Correspondence: [email protected] Abstract: Montesquieu wrote that “China is a despotic state whose principle is fear”. And indeed, in the early modern context in China, fear and despotism, on the one hand, were opposed to ziyou ê 1 (“freedom”), on the other. These constructs created a discursive space in which theorists of the nation-state felt the need to articulate the complex relations binding despotism to fear. By contrast, during the early empires in China a different set of relations was imagined, wherein salutary fear was aligned against both despotism and freedom and, crucially, with according others a proper sense of dignity. For by the arguments of remote antiquity, “submission to instruction and fear of the gods” functioned both as a vital check on despotism and as the key barrier to the unchecked and unhampered self-assertion by subjects and rulers. Yet this notion of ritual operating within a circle of fear it helped to foster has so far escaped scholarly notice, perhaps because it does not square with the ritual theories that dominate our modern discourse and perhaps because such ritual fear has been dismissed easily as remnant, primitive superstition. Keywords: ritual theories; fear; classical China; autocratic rule; freedom Citation: Nylan, Michael, and Trenton Wilson. 2021. Circle of Fear “It’s hard to believe that people’s fear of offending in Early China. Religions 12: 26. is greater than their fear of pain, but it is”. -
The Last Will and Testament of the Qianlong Emperor, 1799
Chapter 2 The Last Will and Testament of the Qianlong Emperor, 1799 Aisin-Gioro hala-i Hungli, usually known as the Qianlong Emperor, ruled the Great Qing Empire for sixty years (r. 1735–1796) as the Son of Heaven, the Khan of Khans, the Chakravartin King, the Overlord of Mongolia, Xinjiang, Qinghai, and Tibet, the Pacifier of Taiwan, Yunnan, Annam, Burma, and Dzungaria, and the Incarnate Bodhisattva Manjusri. Such fanciful titles were part of an impe- rial cosmology in which Qianlong portrayed himself as a universal overlord ruling over Manchu, Mongol, Tibetan, Uighur, and Han peoples in a multi-cul- tural, multi-ethnic, and multi-religious empire. Looking back over his sixty year reign, the Qianlong Emperor could con- fidently boast of his military exploits. Book-ended by the suppression of two uprisings among the Miao people in southern China (1735–36, 1795–97), Qianlong included among his “Ten Great Campaigns” two wars against Tibetan hill people in the Sichuan border area of Jinchuan (1747–49, 1770–76), estab- lishing a protectorate over Tibet (1751), three expeditions against the Dzungar khanate and Ili city-states (1755–59), a series of often inconclusive wars along the periphery of the empire in Burma (1765–69), Taiwan (1786–88), Annam (1788), and two spectacular offensives against the Nepalese Gurkhas (1790–92). By the 1790s, Qianlong had not only maintained the integrity of the tradition- al Chinese provinces, but also expanded into Inner Asia to create an empire of some five and a half million square miles, the largest in Chinese history. Although Qianlong bragged about his military accomplishments—and many of them were significant—the latter years of his reign were marred by the inability of the Banner armies to suppress what later became known as the White Lotus Rebellion (1796–1804).