Linguistic Composition and Characteristics of Chinese Given Names DOI: 10.34158/ONOMA.51/2016/8
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An Introduction to the Chinese Naming Tradition of Both Ming and Zi
ǂãϒZƜ 100 ě 12 , 101 Ȃ 167-188 ÚɅjΩôȖď Ȭ®d Οɳ1Zķ͵:ɓI ͻ:, Ŵ Ů ΚɎ˚ΚɎ˚jjjˆôˆôˆôϜďϜďϜďôďΚôďΚôďΚ 167 An Introduction to the Chinese Naming Tradition of Both Ming and Zi Chun-Ping Hsieh Associate Professor of General Education Center National Defense University Abstract Since ancient times, the Chinese have paid high respect to their own full names. A popular saying goes: “While sitting on the seat (or staying at the homeland), one never changes one’s surname; while walking on the road (or traveling abroad), one never changes one’s given name.” To the Chinese, a kind of sacredness lies so definitely in everyone’s name. The surname signifies the continuity of his lineage, whereas the personal name ming signifies blessings bestowed by the parents. A model gentleman of Chinese gentry, jun zi, means a person who conscientiously devotes himself to a virtuous and candid life so as symbolically not only to keep his name from being detained but also to glorify his parents as well as the lineage ancestors. To our surprise, however, the Chinese of traditional elite gentry would adopt, in addition, a courtesy name, zi, at the age of twenty. To avoid deviating from the sense of filial piety, the meaning of this courtesy name must evoke a response to that of the primary personal name. The present paper will thus focus on the strategic naming of zi as ingenious responses to ming, which discloses the most astonishingly wonderful wisdom in the art of Chinese naming. In the first place, we must understand that the need of zi cannot be separated from the address etiquette with which the Chinese of traditional hierarchical society were greatly concerned. -
Master Hsu Yun's Discourses and Dharma Words
Master Hsu Yun's Discourses and Dharma Words Edited, Translated and Explained by Lu Kuan Yu [Charles Luk] (Including: An Introduction to Empty Cloud by Richard Hunn and Master Hsu Yun's sermons and discourses of December 1952) "Universally regarded as the most outstanding Buddhist of the Chinese order in the modern era." —Richard Hunn "Dharma successor of all five Chan schools; main reformer in the Chinese Buddhist Revival (1900-50). Born Chuan Chou (Quan Zhou), Fukien (Fujian) province. Left home at 19. At 20 took precepts with master Miao Lien and received Dharma name Ku Yen. In 56th year achieved final awakening at Kao Min Ssu in Yang Chou (Yang Zhou). Thereafter began revival and teaching work. Eventually invited to take charge of the Sixth Patriarch's temple (Tsao-Chi/Chao Xi), then very rundown; restored it along with temples and monasteries; also founded many schools and hospitals. Died in his 120th year. Had also traveled in Malaysia and Thailand, and taught the King of Thailand." —Autobiography: Empty Cloud, translated by Charles Luk The supreme and endless blessings of Samantabhadra's deeds, I now universally transfer. May every living beings, drowning and adrift, Soon return to the land of Limitless Light! —The Vows of Samantabhadra, Avatamsaka Sutra Master Hsu Yun's Discourses and Dharma Words 1 Contents MASTER HSU YUN (虚云), A BRIEF BIOGRAPHY ....................................... 4 INTRODUCTION TO EMPTY CLOUD ......................................................... 10 PREREQUISITES OF THE CH'AN TRAINING .............................................. 21 The Ch'an Training ............................................................................... 33 Master Hsu Yun's Discourse in the Ch'an Hall ................................. 33 (1) Firm Belief in The (Law of) Causality ......................................... -
This Is a Sample Copy, Not to Be Reproduced Or Sold
Startup Business Chinese: An Introductory Course for Professionals Textbook By Jane C. M. Kuo Cheng & Tsui Company, 2006 8.5 x 11, 390 pp. Paperback ISBN: 0887274749 Price: TBA THIS IS A SAMPLE COPY, NOT TO BE REPRODUCED OR SOLD This sample includes: Table of Contents; Preface; Introduction; Chapters 2 and 7 Please see Table of Contents for a listing of this book’s complete content. Please note that these pages are, as given, still in draft form, and are not meant to exactly reflect the final product. PUBLICATION DATE: September 2006 Workbook and audio CDs will also be available for this series. Samples of the Workbook will be available in August 2006. To purchase a copy of this book, please visit www.cheng-tsui.com. To request an exam copy of this book, please write [email protected]. Contents Tables and Figures xi Preface xiii Acknowledgments xv Introduction to the Chinese Language xvi Introduction to Numbers in Chinese xl Useful Expressions xlii List of Abbreviations xliv Unit 1 问好 Wènhǎo Greetings 1 Unit 1.1 Exchanging Names 2 Unit 1.2 Exchanging Greetings 11 Unit 2 介绍 Jièshào Introductions 23 Unit 2.1 Meeting the Company Manager 24 Unit 2.2 Getting to Know the Company Staff 34 Unit 3 家庭 Jiātíng Family 49 Unit 3.1 Marital Status and Family 50 Unit 3.2 Family Members and Relatives 64 Unit 4 公司 Gōngsī The Company 71 Unit 4.1 Company Type 72 Unit 4.2 Company Size 79 Unit 5 询问 Xúnwèn Inquiries 89 Unit 5.1 Inquiring about Someone’s Whereabouts 90 Unit 5.2 Inquiring after Someone’s Profession 101 Startup Business Chinese vii Unit -
Kūnqǔ in Practice: a Case Study
KŪNQǓ IN PRACTICE: A CASE STUDY A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THEATRE OCTOBER 2019 By Ju-Hua Wei Dissertation Committee: Elizabeth A. Wichmann-Walczak, Chairperson Lurana Donnels O’Malley Kirstin A. Pauka Cathryn H. Clayton Shana J. Brown Keywords: kunqu, kunju, opera, performance, text, music, creation, practice, Wei Liangfu © 2019, Ju-Hua Wei ii ACKNOWLEDGEMENTS I wish to express my gratitude to the individuals who helped me in completion of my dissertation and on my journey of exploring the world of theatre and music: Shén Fúqìng 沈福庆 (1933-2013), for being a thoughtful teacher and a father figure. He taught me the spirit of jīngjù and demonstrated the ultimate fine art of jīngjù music and singing. He was an inspiration to all of us who learned from him. And to his spouse, Zhāng Qìnglán 张庆兰, for her motherly love during my jīngjù research in Nánjīng 南京. Sūn Jiàn’ān 孙建安, for being a great mentor to me, bringing me along on all occasions, introducing me to the production team which initiated the project for my dissertation, attending the kūnqǔ performances in which he was involved, meeting his kūnqǔ expert friends, listening to his music lessons, and more; anything which he thought might benefit my understanding of all aspects of kūnqǔ. I am grateful for all his support and his profound knowledge of kūnqǔ music composition. Wichmann-Walczak, Elizabeth, for her years of endeavor producing jīngjù productions in the US. -
Women Study on the Existence of Zhai Ji and Female Temple in Vihara Buddhi Bandung Within Chinese Patriarchal Culture
Advances in Social Science, Education and Humanities Research, volume 421 4th International Conference on Arts Language and Culture (ICALC 2019) Women Study on the Existence of Zhai Ji and Female Temple in Vihara Buddhi Bandung Within Chinese Patriarchal Culture Tjutju Widjaja1, Setiawan Sabana2*, Ira Adriati3 1, 2, 3 Sekolah Pasca Sarjana, Institut Teknologi Bandung, Program Studi Seni Rupa dan Desain 1 [email protected], 2 [email protected], 3 [email protected] Abstract. The results of the patriarchal culture in Chinese people which violated women are foot binding, mui cai, family system and marriage. Various acts of rejection towards patriarchal culture took place, women refused to accept the practice of foot bindings and marriages. They formed an organized community. The women's community lived in a place called Zhai Tang which means " vegetarian hall" which is the origin of the Kelenteng Perempuan (Female Temple). The women occupying Zhai Tang are called Zhai Ji. They are practicing celibacy, adhere to Sanjiao teachings and worships Guan Yin. This research aims to reveal the relationship between the existence of the Kelenteng Perempuan and Zhai Ji in Vihara Buddhi Bandung within the scope of the patriarchal culture of the Chinese nation as its historical background. The research uses historical methods and purposive sampling techniques. The conclusion in this study is the Existence of Female Temple and Zhai Ji is a representation of some of the values of emancipation of Chinese women towards injustice caused by patriarchal culture. Keywords: women’s studies, China, Female Temple, patriarchy, Zhai Ji Introduction Chinese women in their traditional culture do not have an important role in the social system. -
Tongguang Zhai ————————————————————————————————
Tongguang Zhai ———————————————————————————————— Tel no: (859) 257-4958 (office) Postal address: 163B F. Paul Anderson Tower (859) 396-0924 (home) Department of Chemical & Materials Engineering E-mail: [email protected] University of Kentucky Lexington, Kentucky 40506, USA Academic Degrees D.Phil. (Ph.D.), 9/1994 B.Sc., 7/1983 University of Oxford, England University of Science and Technology Beijing, China Research Interests • Fatigue life prediction: identification of fatigue weak-link density and strength distribution, quantification of fatigue crack initiation and resistance to fatigue crack growth due to crack deflection at grain boundaries, • Optimum alloy design through micro- and macro-texture control, • Failure analysis, Materials characterisation, processing and modelling, etc. Education and Career 6/2007—Present Associate Professor Department of Chemical and Materials Engineering University of Kentucky, Lexington, KY 40506-0046, USA 8/2001—5/2007 Assistant Professor Department of Chemical and Materials Engineering University of Kentucky, Lexington, KY 40506-0046, USA 8/2000—6/2001 Postdoctoral Research Associate Light metals research center, Department of Chemical and Materials Engineering, University of Kentucky, Lexington, KY 40506-0046, USA 1/1995—7/2000 Research fellow Department of Materials, University of Oxford 10/1994—12/1994 Research Assistant Fraunhofer Institute for NDT (IzfP), University Building 37, 66123 Saarbrueken, Germany 10/1991—9/1994 D. Phil. student Department of Materials, University of Oxford Academic Awards and Honours ● NSF CAREER AWARD: 7/2007-6/2012 ● Visiting Professorship: University of Hong Kong (June, 2009), Sichuan University (June, 2005). ● Excellent Teacher Award by College of Engineering, University of Kentucky, 2002/2003. ● Buehler Technical Merit Paper Award, 4/1994, jointly by International Metallography Society and Materials Characterisation, Paper 48) in the publication list. -
An Analysis of the Death Mystery of Huo Qubing, a Famous Cavalry General in the Western Han Dynasty
Journal of Frontiers of Society, Science and Technology DOI: 10.23977/jfsst.2021.010410 Clausius Scientific Press, Canada Volume 1, Number 4, 2021 An Analysis of the Death Mystery of Huo Qubing, a Famous Cavalry General in the Western Han Dynasty Liu Jifeng, Chen Mingzhi Shandong Maritime Vocational College, Weifang, 261000, Shandong, China Keywords: Huo qubing, Myth, Mysterious death Abstract: Throughout his whole lifetime, Huo Qubing created a myth of ancient war, and left an indelible mark in history. But, pitifully, he suddenly died during young age. His whole life was very short, and it seemed that Huo was born for war and died at the end of war. Although he implemented his great words and aspirations “What could be applied to get married, since the Huns haven’t been eliminated?”, and had no regrets for life, still, his mysterious death caused endless questions and intriguing reveries for later generations. 1. Introduction Huo Qubing, with a humble origin, was born in 140 B.C. in a single-parent family in Pingyang, Hedong County, which belongs to Linfen City, Shanxi Province now. He was an illegitimate child of Wei Shaoer, a female slave of Princess Pingyang Mansion, and Huo Zhongru, an inferior official. Also, he was a nephew-in-mother of Wei Qing, who was General-in-chief Serving as Commander-in-chief in the Western Han Dynasty. Huo Qubing was greatly influenced by his uncle Wei Qing. He was a famous military strategist and national hero during the period of Emperor Wudi of the Western Han Dynasty. He was fond of horse-riding and archery. -
Gateless Gate Has Become Common in English, Some Have Criticized This Translation As Unfaithful to the Original
Wú Mén Guān The Barrier That Has No Gate Original Collection in Chinese by Chán Master Wúmén Huìkāi (1183-1260) Questions and Additional Comments by Sŏn Master Sǔngan Compiled and Edited by Paul Dōch’ŏng Lynch, JDPSN Page ii Frontspiece “Wú Mén Guān” Facsimile of the Original Cover Page iii Page iv Wú Mén Guān The Barrier That Has No Gate Chán Master Wúmén Huìkāi (1183-1260) Questions and Additional Comments by Sŏn Master Sǔngan Compiled and Edited by Paul Dōch’ŏng Lynch, JDPSN Sixth Edition Before Thought Publications Huntington Beach, CA 2010 Page v BEFORE THOUGHT PUBLICATIONS HUNTINGTON BEACH, CA 92648 ALL RIGHTS RESERVED. COPYRIGHT © 2010 ENGLISH VERSION BY PAUL LYNCH, JDPSN NO PART OF THIS BOOK MAY BE REPRODUCED OR TRANSMITTED IN ANY FORM OR BY ANY MEANS, GRAPHIC, ELECTRONIC, OR MECHANICAL, INCLUDING PHOTOCOPYING, RECORDING, TAPING OR BY ANY INFORMATION STORAGE OR RETRIEVAL SYSTEM, WITHOUT THE PERMISSION IN WRITING FROM THE PUBLISHER. PRINTED IN THE UNITED STATES OF AMERICA BY LULU INCORPORATION, MORRISVILLE, NC, USA COVER PRINTED ON LAMINATED 100# ULTRA GLOSS COVER STOCK, DIGITAL COLOR SILK - C2S, 90 BRIGHT BOOK CONTENT PRINTED ON 24/60# CREAM TEXT, 90 GSM PAPER, USING 12 PT. GARAMOND FONT Page vi Dedication What are we in this cosmos? This ineffable question has haunted us since Buddha sat under the Bodhi Tree. I would like to gracefully thank the author, Chán Master Wúmén, for his grace and kindness by leaving us these wonderful teachings. I would also like to thank Chán Master Dàhuì for his ineptness in destroying all copies of this book; thankfully, Master Dàhuì missed a few so that now we can explore the teachings of his teacher. -
Originally, the Descendants of Hua Xia Were Not the Descendants of Yan Huang
E-Leader Brno 2019 Originally, the Descendants of Hua Xia were not the Descendants of Yan Huang Soleilmavis Liu, Activist Peacepink, Yantai, Shandong, China Many Chinese people claimed that they are descendants of Yan Huang, while claiming that they are descendants of Hua Xia. (Yan refers to Yan Di, Huang refers to Huang Di and Xia refers to the Xia Dynasty). Are these true or false? We will find out from Shanhaijing ’s records and modern archaeological discoveries. Abstract Shanhaijing (Classic of Mountains and Seas ) records many ancient groups of people in Neolithic China. The five biggest were: Yan Di, Huang Di, Zhuan Xu, Di Jun and Shao Hao. These were not only the names of groups, but also the names of individuals, who were regarded by many groups as common male ancestors. These groups first lived in the Pamirs Plateau, soon gathered in the north of the Tibetan Plateau and west of the Qinghai Lake and learned from each other advanced sciences and technologies, later spread out to other places of China and built their unique ancient cultures during the Neolithic Age. The Yan Di’s offspring spread out to the west of the Taklamakan Desert;The Huang Di’s offspring spread out to the north of the Chishui River, Tianshan Mountains and further northern and northeastern areas;The Di Jun’s and Shao Hao’s offspring spread out to the middle and lower reaches of the Yellow River, where the Di Jun’s offspring lived in the west of the Shao Hao’s territories, which were near the sea or in the Shandong Peninsula.Modern archaeological discoveries have revealed the authenticity of Shanhaijing ’s records. -
Last Name First Name/Middle Name Course Award Course 2 Award 2 Graduation
Last Name First Name/Middle Name Course Award Course 2 Award 2 Graduation A/L Krishnan Thiinash Bachelor of Information Technology March 2015 A/L Selvaraju Theeban Raju Bachelor of Commerce January 2015 A/P Balan Durgarani Bachelor of Commerce with Distinction March 2015 A/P Rajaram Koushalya Priya Bachelor of Commerce March 2015 Hiba Mohsin Mohammed Master of Health Leadership and Aal-Yaseen Hussein Management July 2015 Aamer Muhammad Master of Quality Management September 2015 Abbas Hanaa Safy Seyam Master of Business Administration with Distinction March 2015 Abbasi Muhammad Hamza Master of International Business March 2015 Abdallah AlMustafa Hussein Saad Elsayed Bachelor of Commerce March 2015 Abdallah Asma Samir Lutfi Master of Strategic Marketing September 2015 Abdallah Moh'd Jawdat Abdel Rahman Master of International Business July 2015 AbdelAaty Mosa Amany Abdelkader Saad Master of Media and Communications with Distinction March 2015 Abdel-Karim Mervat Graduate Diploma in TESOL July 2015 Abdelmalik Mark Maher Abdelmesseh Bachelor of Commerce March 2015 Master of Strategic Human Resource Abdelrahman Abdo Mohammed Talat Abdelziz Management September 2015 Graduate Certificate in Health and Abdel-Sayed Mario Physical Education July 2015 Sherif Ahmed Fathy AbdRabou Abdelmohsen Master of Strategic Marketing September 2015 Abdul Hakeem Siti Fatimah Binte Bachelor of Science January 2015 Abdul Haq Shaddad Yousef Ibrahim Master of Strategic Marketing March 2015 Abdul Rahman Al Jabier Bachelor of Engineering Honours Class II, Division 1 -
Official Colours of Chinese Regimes: a Panchronic Philological Study with Historical Accounts of China
TRAMES, 2012, 16(66/61), 3, 237–285 OFFICIAL COLOURS OF CHINESE REGIMES: A PANCHRONIC PHILOLOGICAL STUDY WITH HISTORICAL ACCOUNTS OF CHINA Jingyi Gao Institute of the Estonian Language, University of Tartu, and Tallinn University Abstract. The paper reports a panchronic philological study on the official colours of Chinese regimes. The historical accounts of the Chinese regimes are introduced. The official colours are summarised with philological references of archaic texts. Remarkably, it has been suggested that the official colours of the most ancient regimes should be the three primitive colours: (1) white-yellow, (2) black-grue yellow, and (3) red-yellow, instead of the simple colours. There were inconsistent historical records on the official colours of the most ancient regimes because the composite colour categories had been split. It has solved the historical problem with the linguistic theory of composite colour categories. Besides, it is concluded how the official colours were determined: At first, the official colour might be naturally determined according to the substance of the ruling population. There might be three groups of people in the Far East. (1) The developed hunter gatherers with livestock preferred the white-yellow colour of milk. (2) The farmers preferred the red-yellow colour of sun and fire. (3) The herders preferred the black-grue-yellow colour of water bodies. Later, after the Han-Chinese consolidation, the official colour could be politically determined according to the main property of the five elements in Sino-metaphysics. The red colour has been predominate in China for many reasons. Keywords: colour symbolism, official colours, national colours, five elements, philology, Chinese history, Chinese language, etymology, basic colour terms DOI: 10.3176/tr.2012.3.03 1. -
WW Jan-Mar 2020 Snglpgs.Indd
Water Wheel Being one with all Buddhas, I turn the water wheel of compassion. — Gate of Sweet Nectar Buddha Bows to Buddha by Wendy Egyoku Nakao During this time of the novel coronavirus pandemic, our teachers and senior students are offering daily “Encouraging Words” through the Shared Stewardship e-group. Each offering has been a unique voice and inspiration. In this issue, we are sharing excerpts from some of these offerings. We wish we could feature all of them. Roshi Wendy Egyoku Nakao. March 17, 2020 Sangha Treasures: Well, here we are in the midst of a Pan- demic. How fortunate that our spiritual training is to relax into Not-Knowing. No one knows what will happen. Zen Master Dizang said, “Not knowing is most intimate.” We are living this truth right now. whole universe—the virus and all you are experiencing, The virus is just doing what a virus does: Spreading. Repli- fear and sorrow, the wonder of it all—oohhhhhhh. cating. Infecting. Giving life and taking it away. Tell me, right now, where are your hands? Your feet? Your You know how to go through this: eat well, sleep enough, breath? What are you seeing? Hearing? Touching? move your body, and stay connected to the people in your life. Do what is important to do to keep yourself men- Now, smile! Smile inwardly and outwardly. Remember: A tally, emotionally, and physically healthy. Turn off your smile has no boundary—it spreads joy, replicates kindness, television and get your news only from the most reliable and infects others with being seen just for who they are.