Four Elements As Ti and Five Phases As Yong: the Historical
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Exploration of the Moon
Exploration of the Moon The physical exploration of the Moon began when Luna 2, a space probe launched by the Soviet Union, made an impact on the surface of the Moon on September 14, 1959. Prior to that the only available means of exploration had been observation from Earth. The invention of the optical telescope brought about the first leap in the quality of lunar observations. Galileo Galilei is generally credited as the first person to use a telescope for astronomical purposes; having made his own telescope in 1609, the mountains and craters on the lunar surface were among his first observations using it. NASA's Apollo program was the first, and to date only, mission to successfully land humans on the Moon, which it did six times. The first landing took place in 1969, when astronauts placed scientific instruments and returnedlunar samples to Earth. Apollo 12 Lunar Module Intrepid prepares to descend towards the surface of the Moon. NASA photo. Contents Early history Space race Recent exploration Plans Past and future lunar missions See also References External links Early history The ancient Greek philosopher Anaxagoras (d. 428 BC) reasoned that the Sun and Moon were both giant spherical rocks, and that the latter reflected the light of the former. His non-religious view of the heavens was one cause for his imprisonment and eventual exile.[1] In his little book On the Face in the Moon's Orb, Plutarch suggested that the Moon had deep recesses in which the light of the Sun did not reach and that the spots are nothing but the shadows of rivers or deep chasms. -
Chinese Philosophy
CHINESE PHILOSOPHY Vatican Relations: Problems of Conflicting Authority, 1976–1986 EARLY HISTORY (Cambridge 1992). J. LEUNG, Wenhua Jidutu: Xianxiang yu lunz- heng (Cultural Christian: Phenomenon and Argument) (Hong Shang Dynasty (c.1600–c.1045 B.C.). Chinese Kong 1997). K. C. LIU, ed. American Missionaries in China: Papers philosophical thought took definite shape during the reign from Harvard Seminars (Cambridge 1966). Lutheran World Feder- of the Shang dynasty in Bronze Age China. During this ation/Pro Mundi Vita. Christianity and the New China (South Pasa- period, the primeval forms of ancestor veneration in Neo- dena 1976). L. T. LYALL, New Spring in China? (London 1979). J. G. LUTZ, ed. Christian Missions in China: Evangelist of What? lithic Chinese cultures had evolved to relatively sophisti- (Boston 1965). D. E. MACINNIS, Religion in China Today: Policy cated rituals that the Shang ruling house offered to their and Practice (Maryknoll, NY 1989). D. MACINNIS and X. A. ZHENG, ancestors and to Shangdi, the supreme deity who was a Religion under Socialism in China (Armonk, NY 1991). R. MAD- deified ancestor and progenitor of the Shang ruling fami- SEN, China Catholics: Tragedy and Hope in an Emerging Civil So- ciety (Berkeley 1998). R. MALEK and M. PLATE Chinas Katholiken ly. A class of shamans emerged, tasked with divination suchen neue (Freiburg 1987). Missiones Catholicae cura S. Con- and astrology using oracle bones for the benefit of the rul- gregationis de Propaganda Fide descriptae statistica (Rome 1901, ing class. Archaeological excavations have uncovered 1907, 1922, 1927). J. METZLER, ed. Sacrae Congregationis de Pro- elaborate bronze sacrificial vessels and other parapherna- paganda Fide Memoria Rerum, 1622–1972 (Rome 1976). -
Bol Shao Yung 20130225 Combined.Pdf (249.3Kb)
On Shao Yong’s Method for Observing Things The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Bol, Peter. 2013. On Shao Yong’s Method for Observing Things. Monumenta Serica 61:287-299. Published Version http://www.monumenta-serica.de/monumenta-serica/publications/ journal/Catolog/Volume-LXI-2013.php Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:17935880 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Open Access Policy Articles, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#OAP On Shao Yong’s Method for Observing Things Peter K. Bol Charles H. Carswell Professor of East Asian Languages and Civilizations, Harvard University, 2 Divinity Avenue, Cambridge, MA 02138, USA Title: 論邵雍之觀物法 Abstract: Shao Yong’s “Inner Chapters on Observing Things” develops a method for understanding the unity of heaven and man, tracing the decline of civilization from antiquity, and determining how the present can return to the ideal socio-political order of antiquity. Shao’s method is based on dividing any topic into fours aspects (for example, four Classics, four seasons, four kinds of rulers, etc.) and generating the systematic relations between these four member sets. Although Shao’s method was unusual at the time, the questions he was addressing were shared with mid-eleventh statecraft thinkers. 摘要:邵雍在《觀物內篇》中發展出了一種獨特的方法,用來理解天人合一、追溯三代以 後之衰、並確定如何才能復原三代理想的社會政治秩序。邵雍的方法立足於將任意一個主 題劃分為四個種類(例如,四種經典,四種季節,四種統治者,等等),並賦予這四個種 類之間以系統性的聯繫。雖然邵雍的方法在當時並非尋常,可是他所試圖解決的問題卻是 其他十一世紀中葉的政治制度思想家所共同思考的。 Shao’s claim to philosophical importance is based on a single book, the Huangji jingshi shu 皇極 經世書 (Supreme Principles for Governing the World) and the various charts and diagrams associated with it, and to much lesser extent his collection of poems, the Jirang ji 擊壤集. -
Fuzzy Flexible Flow Shops on More Than Two Machine Centers
The Subtle Path to Heterodoxy: Reflections on the Concept of ‘Yiduan’ in the Jinsilu Milan Hejtmanek1 ARTICLE INFO ABSTRACT Available Online October 2013 Neo-Confucian philosophy in - Key words: partook of a moral discourse that drew extensively on Song Chinese Heterodoxy; texts from the 11th and 12theth centuries. Korean Chosǒn Among period these, (1392 the Jinsilu1910) Korea; ; 1175 proved especially influential. This paper examines in detail a Neo-Confucianism; central(Reflections theme on of Things the Jinsilu: at Hand), heterodoxy compiled or by yiduan, Zhu Xi situatingand LüZuqian it both in Jinsilu.Chosǒn dynasty within the broader traditions of earlier Confucianism and as well as within the context of Neo-Confucian thought or daoxue as it was developed the 11th century, by the brothers Cheng Yi and Cheng Hao. It identifies three distinct, if overlapping conceptions of heterodoxy in the Jinsilu. The paper argues that the most pessimistic and aggressive attitude toward the danger of straying from the orthodox way and the condemning of those who had done so derived from Cheng Yi. His thought and sense of near dread concerning heterodoxy would prove highly influential in Chosǒn Korea. Introduction It is a remarkable feature of recorded human civilization that discourse drawn from a wide variety of times and places displays fierce struggles over what constitutes proper moral behavior and correspondingly what should be castigated as wrong and evil. Moral traditions in the West as diverse as Judaism, Islam, and in the East Buddhism, Hinduism, and Confucianism ha rhetorical strategies to argue both sides of complex ethical issues. The production and reproduction of dogma and its antithesis, heresy or heterodoxy, isve a bequeathed central activity prolific of any discourses system of deploying moral thought. -
Research on the Time When Ping Split Into Yin and Yang in Chinese Northern Dialect
Chinese Studies 2014. Vol.3, No.1, 19-23 Published Online February 2014 in SciRes (http://www.scirp.org/journal/chnstd) http://dx.doi.org/10.4236/chnstd.2014.31005 Research on the Time When Ping Split into Yin and Yang in Chinese Northern Dialect Ma Chuandong1*, Tan Lunhua2 1College of Fundamental Education, Sichuan Normal University, Chengdu, China 2Sichuan Science and Technology University for Employees, Chengdu, China Email: *[email protected] Received January 7th, 2014; revised February 8th, 2014; accepted February 18th, 2014 Copyright © 2014 Ma Chuandong, Tan Lunhua. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited. In accordance of the Creative Commons Attribution License all Copyrights © 2014 are reserved for SCIRP and the owner of the intellectual property Ma Chuandong, Tan Lun- hua. All Copyright © 2014 are guarded by law and by SCIRP as a guardian. The phonetic phenomenon “ping split into yin and yang” 平分阴阳 is one of the most important changes of Chinese tones in the early modern Chinese, which is reflected clearly in Zhongyuan Yinyun 中原音韵 by Zhou Deqing 周德清 (1277-1356) in the Yuan Dynasty. The authors of this paper think the phe- nomenon “ping split into yin and yang” should not have occurred so late as in the Yuan Dynasty, based on previous research results and modern Chinese dialects, making use of historical comparative method and rhyming books. The changes of tones have close relationship with the voiced and voiceless initials in Chinese, and the voiced initials have turned into voiceless in Song Dynasty, so it could not be in the Yuan Dynasty that ping split into yin and yang, but no later than the Song Dynasty. -
On Leibniz and the I Ching
On Leibniz and the I Ching Sherwin Doroudi April 26, 2007 \I don't believe in I Ching." −John Winston Ono Lennon (1940-1980) Gottfried Wilhelm Leibniz (1646-1716), perhaps best known as the coinvenematics, philosophy, history, and numerous other fields, have led some to label him as a \universal genius." 1 His accomplishments are even more astounding when one considers that he achieved most of his mathematical and philosophical breakthroughs in his spare time, as he was legal counselor by profession. But one particularly curious fact about this man is that he was perhaps one of the first European sinophiles (lovers of Chinese culture). For whatever reason, however, his interest in all things Chinese, was barely touched upon by many of his biographers and even those who specifically documented his philosophical influences. 2 In fact many people are quite surprised to hear that Leibniz expressed interests in the orient, so it is only natural to ask why Leibniz was so interested in China. In particular, Leibniz was interested in the Chinese system of writing, which being an ideographic system, is quite different from the phonetic Roman alphabet used in the English, German, French, etc. Furthermore, Leibniz was particularly interested in a series of hexagrams found in the I Ching or Yi Jing (c. 1150 bce) which expressed numbers in what appeared to be binary form. 3 Leibniz, who was developing his own system of binary numbers at the time, was particularly fascinated that the Chinese supposedly had developed a concept of these numbers thousands of years earlier. This paper will investigate, albeit in breif, Leibniz' interests in the Chinese, and in particular the nature of this ancient binary system found in the I Ching hexagrams. -
The Historical Roots of Technical Communication in the Chinese Tradition
The Historical Roots of Technical Communication in the Chinese Tradition The Historical Roots of Technical Communication in the Chinese Tradition By Daniel Ding The Historical Roots of Technical Communication in the Chinese Tradition By Daniel Ding This book first published 2020 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2020 by Daniel Ding All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-5782-0 ISBN (13): 978-1-5275-5782-6 To Karen Lo: My Lovely Wife and Supporter “Thy fruit abundant fall!” —Classic of Poetry TABLE OF CONTENTS Chapter One ................................................................................................ 1 Technical Writing in Chinese Antiquity: An Introduction Chapter Two ............................................................................................. 21 The Oracle-Bone Inscriptions (甲骨文): The Earliest Artifact of Technical Writing in China Chapter Three ........................................................................................... 37 Classic of Poetry (诗经): Technical Instructions and Reports Chapter Four ............................................................................................ -
Aesthetical Meanings of the Central Notion Ti Ren in Cultivation Theory of Neo-Confucianism
Journal of Literature and Art Studies, January 2021, Vol. 11, No. 1, 71-78 doi: 10.17265/2159-5836/2021.01.011 D DAVID PUBLISHING Aesthetical Meanings of the Central Notion Ti Ren in Cultivation Theory of Neo-Confucianism LIU Si-yu Beijing Normal University, Beijing, China All things are already complete in us. There is no greater delight than to be conscious of sincerity on self-examination. —Mencius (Legge, 1966, pp. 935-936) 萬物皆備於我矣,反身而誠,樂莫大焉。 ——孟子 Ti Ren 體認 is a commonly used and very important notion in traditional Chinese philosophy and intellectual history, nevertheless with its connotation unclear in the ancients’ discourses. This text tries to analyze the method and process of this notion via the perspective of Neo-Confucianism in Song Dynasty. The basic hypothesis of this research is that Ti Ren is the basis of the cultivation theory that helps confucians improve their moral integrity. Under such assumption, this text proposes the core connotation of Ti Ren in Neo-Confucianism lies in personal grasp of the heavenly principle. Based on this, from Zhou Dunyi to Shao Yong, Zhang Zai and the Cheng brothers, this kind of grasp gradually developed into a clear clue from appreciation of objects to that of inner mind, and then epitomized by Zhu Xi. Zhu Xi’s Ti Ren consists of two approaches, extroversive and introversive, and built a way of self-cultivating to be the saint from methods like investigation of things and reading books to the realization of grasping saints’ minds. The end of the road is the aesthetic world of eagles soaring in the sky and fishes diving in water, the great pleasure, and on passage, it is overflowing with both physical and spiritual feelings, so that we know Ti Ren possesses aesthetic meanings. -
Book of Changes Arrived in the West
How the Book of Changes Arrived in the West Richard J. Smith New England Review, Volume 33, Number 1, 2012, pp. 25-41 (Article) Published by Middlebury College For additional information about this article http://muse.jhu.edu/journals/ner/summary/v033/33.1.smith.html Access provided by Fondren Library, Rice University (16 Sep 2013 17:31 GMT) CULTURAL HISTORY Richard J. Smith How the Book of Changes Arrived in the West n several respects the transmission of the I CHING (or BOOK OF Changes) to the West parallels the process by which Buddhism and Daoism Itraveled to Europe and the Americas. In each case Western “missionaries” played a part in the process, and in each case there were varied responses over time, ranging from blind indifference to rational knowledge, romantic fantasy, and existential engagement. But in nearly every instance, as in East Asia, there was an effort, often quite self-conscious, to assimilate and domesticate the clas- sic. As with the Koreans, Japanese, Vietnamese, and Tibetans, Westerners sent missions to China, and they brought back all kinds of useful information. But compared to their East Asian counterparts, these Western missions proceeded from very different motives and had a very different focus. Moreover, in con- trast to the premodern spread of the Yijing and other texts to Japan, Korea, and Vietnam, where elites were completely comfortable with the classical Chinese script, in the West the Changes required translation, raising issues of commensu- rability and incommensurability that are still hotly debated today. •• Ironically the westward movement of the Yijing began with the eastward move- ment of the West. -
Learning to Read in Late Imperial China
This watermark does not appear in the registered version - http://www.clicktoconvert.com Studies on Asia, series II, vol. 1, num. 1 LEARNING TO READ IN LATE IMPERIAL CHINA Li Yu, Emory University Introduction1 On the morning of the tenth day of the third lunar month in the year 1766, dozens of delegates on a Korean solstitial embassy entered a Temple of Chaste Woman located in a village within Yongping Prefecture in Northern China (in today’s Hebei Province). They found a school next to the inner gate of the temple and half a dozen children sitting there studying. What amazed all of them was that, in spite of the noise the delegation had made, these children were not in the least distracted and concentrated on their studies as if nothing had happened. A few moments later when Hong Taeyong (1731-1783), the nephew of the secretary of the embassy, arrived at the gate, an interpreter excitedly reported this marvelous scene to him. Suspicious of the veracity of the story, Hong went inside to investigate. What he discovered and later recorded in his memoir turns out to be a rare piece of evidence showing us a scene of children learning to read in early modern China. Despite the fact that reading was greatly emphasized by educators and policy-makers in early modern China, very little was written on how children were actually taught to read. Previous studies on Chinese elementary education mainly focus on the issue of literacy, the content of education, educational institutions, and educators' theories on teaching.2 Although primers and 1 The article has benefited from comments by Galal Walker, Mark Bender, Cynthia Brokaw, Patricia Sieber, Victor Mair, J. -
Mingfei Qu" and the Poetics of Disagreement Author(S): Yang Xiaoshan Source: Chinese Literature: Essays, Articles, Reviews (CLEAR), Vol
Wang Anshi's "Mingfei qu" and the Poetics of Disagreement Author(s): Yang Xiaoshan Source: Chinese Literature: Essays, Articles, Reviews (CLEAR), Vol. 29 (Dec., 2007), pp. 55- 84 Published by: Chinese Literature: essays, articles, reviews (CLEAR) Stable URL: http://www.jstor.org/stable/25478397 Accessed: 14-08-2017 01:58 UTC REFERENCES Linked references are available on JSTOR for this article: http://www.jstor.org/stable/25478397?seq=1&cid=pdf-reference#references_tab_contents You may need to log in to JSTOR to access the linked references. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms Chinese Literature: essays, articles, reviews (CLEAR) is collaborating with JSTOR to digitize, preserve and extend access to Chinese Literature: Essays, Articles, Reviews (CLEAR) This content downloaded from 66.31.142.119 on Mon, 14 Aug 2017 01:58:38 UTC All use subject to http://about.jstor.org/terms Wang Anshi's "Mingfei qu" and the Poetics of Disagreement Yang Xiaoshan University of Notre Dame This essay reconsiders the controversy surrounding Wang Anshi's two poems on the Wang Zhaojun legend in light of his deliberate use of unconventional rhetoric to shock and awe his audience, especially in poems dealing with historical subjects. -
The Moon at a Distance of 384,400 Km from the Earth, the Moon Is Our Closest Celestial Neighbor and Only Natural Satellite
The Moon At a distance of 384,400 km from the Earth, the Moon is our closest celestial neighbor and only natural satellite. Because of this fact, we have been able to gain more knowledge about it than any other body in the Solar System besides the Earth. Like the Earth itself, the Moon is unique in some ways and rather ordinary in others. The Moon is unique in that it is the only spherical satellite orbiting a terrestrial planet. The reason for its shape is a result of its mass being great enough so that gravity pulls all of the Moon's matter toward its center equally. Another distinct property the Moon possesses lies in its size compared to the Earth. At 3,475 km, the Moon's diameter is over one fourth that of the Earth's. In relation to its own size, no other planet has a moon as large. For its size, however, the Moon's mass is rather low. This means the Moon is not very dense. The explanation behind this lies in the formation of the Moon. It is believed that a large body, perhaps the size of Mars, struck the Earth early in its life. As a result of this collision a great deal of the young Earth's outer mantle and crust was ejected into space. This material then began orbiting Earth and over time joined together due to gravitational forces, forming what is now Earth's moon. Furthermore, since Earth's outer mantle and crust are significantly less dense than its interior explains why the Moon is so much less dense than the Earth.