DOCSLIB.ORG

HARRO VON SENGER Earthbound China

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
HARRO VON SENGER Earthbound China Sonderdrucke aus der Albert-Ludwigs-Universität Freiburg HARRO VON SENGER Earthbound China – earthbound sinology? On the feasibility of cultural transfer from China to Europe Originalbeitrag erschienen in: Archiv orientalni: quarterly journal of African and Asian studies 63 (1995), S. 352-359 ARCHIV ORIENTALNI 63, 1995 352 Earthbound China - Earthbound Sinology?' On the Feasibility of Cultural Transfer from China to Europe Harro von Senger, Freiburg i. B./Lausanne The title of this contribution alludes to Fei Xiaotong's classical text "Xiangtu Zhongguo" which was completely translated into English by Gary R. Hamilton under the title "From the Soil". According to an advertisment, this book "describes the contrasting organizational principles of Chinese and Western societies". "Contrast" seems also to be a basic assumption of many Western sinologists. A large number of them would certainly without reservation agree with Director Nicholas Murray Butler who stated, not only with respect to China: "The study of the Orient means the study of ancient literature, languages and customs of coun- tries and peoples so different from the Western world..." 2 . For Max Weber (1864-1920), the famous German sociologist, China was "a radically opposite system of regulation of life, indeed: another world" ("ein radi- kal entgegengesetztes System der Lebensreglementierung, ja eine andere Welt") 3.. Under the influence of the idea of "constrast" established in the second half of the 19th century', recent European and apparently also Americans Chinese studies seem to be confined to the task of researching on various aspects of Chinese culture in order to enable Western people to better understand the completely different, "other", Chinese "world". The only way to bridge the gap between China and the Occident seems to be reliable information on China based on competent Chinese studies. These Chinese studies take the concrete form of books introducing facets of China, reports on field research, and most especially, of translations of all kinds of Chinese texts, often with careful introductions, explanations and footnotes. Pursuing this theme, Professor Tilemann Grimm wrote, on the occasion of the 19th European Conference of Chinese Studies organized by himself in 1984 in Tübingen: "Sinology is [dedicated to] the exploration of China, its history, langua - ge, literature, religions, its spiritual and material culture, based on Chinese sour- ces..." ("Sinologie ist die Erforschung Chinas, seiner Geschichte, Sprache, Litera - ' I thank Martin Sychold, Swiss Institute of Comparative Law in Lausanne, who as a linguistical advisor read through the manuscript. 2 Carnegie Endowment for International Peace, Annual Report for 1933 of the Divison of Inter- courses and Education, p. 54. Wolfgang Schluchter: Max Webers Konfuzianismusstudie: Versuch einer Einordnung, in: Schluch- ter: Max Webers Studie, p. 15, quoted from Jürgen Osterhammel: China und die Weltgesell - schaft: vom 18. Jahrhundert bis in unsere Zeit, München 1989, p. 3. ° Jürgen Osterhammel (ed.): Asien in der Neuzeit 1500-1950, Frankfurt a. M. 1994, p. 156. s See for instance: Amy Auerbacher Wilson; Sidney Leonard Greenblatt; Richard W. Wilson (eds.): Methodological Issues in Chinese Studies, New York 1983. Earthbound Sinology? 353 tur, Religionen, geistigen and materiellen Kultur aufgrund chinesicher Quellen") 6. I propose that the task of "what we in Europe call sinology"' be enlarged in the following way: "Sinology is [dedicated to] the exploration of China, its history, language, literature, religions, its spiritual and material culture, based on Chinese sources, and to the transfer of elements of its culture to Europe, based on careful evaluation of possible and desirable sino-european `cross-fertilizations — . In other words, in addition to its current function, Chinese studies should acti- vely and systematically transplant precious elements of Chinese culture into the European culture. A precondition is, of course, the profound knowledge of Euro- pean culture, at least of that sector of European culture where a transplantation of Chinese culture is considered. The transplanting sinologist must to a certain de- gree also be a "Europalogist". This function of "transplanting" sinology is not new at all. Already in the 17th and 18th century, some Jesuit missionaries, among them founding fathers of Euro- pean sinology, believed in the worldwide significance of Chinese culture. For in- stance, the French Jesuit Joachim Bouvet (1656-1730) who exchanged letters with Leibniz (1646-1716) wanted to enrich the European Christianity with Chinese thoughts'. The basic idea that China is not something apart from Europe, that there exist possible convergences, that China can contribute to Europe's understanding of itself, all these basic ideas underlying Bouvet's plan can be considered as va- luable first steps towards a concept of a "transplanting" sinology. However, the "transplantation" dimension of Chinese studies does not seem to have much deve- loped since the Middle Ages and the epoch of the Enlightenment. Of course, over many centuries, China has had some cultural impact on Europe, mostly without the help of Chinese studies, but through other channels. I enume- 6 Tilemann Grimm: China auf den Grund gehen, in: Südwest Presse/Schwäbisches Tagblatt, Tü- bingen 8 September 1983, without indication of a page. Ibid. Compare the following definition given by Oldtich Kral, Professor of Sinology, Charles University, Prague: "Sinology unites various disciplines of humanities for a comprehensive study of the `Chinese world' ... its history, learning, philosophy, literature and art", quoted from an explanatory text at the exhibition "Mirror of the Chinese World" which was opened during the Prague Conference of EACS (on 30 August 1994) at the National Library. " Claudia von Collani (ed.): Eine wissenschaftliche Akademie für China, in: studia leibnitiana: Zeitschrift für Geschichte der Philosophie und der Wissenschaft, Sonderheft 18, Stuttgart 1989, P. 18. In a letter of September 15, 1704, Bouvet writes: "[Les missionnaires de I'Academie Apostoliquel traduiroient en suite les anciens livres avec les nouveaux commentaires et to dic- tionnaire jeroglyphique, ce qui mettroit dans peu d'annees les savants d'Occident en possession des thresors qui se trouvent dans les anciens monuments de cet Orient: et leur fourniroit des moyens tres faciles pour apprendre eux mesme avec promptitude et agrement les characteres 1eroglyphiques, dont I'etude a cause jusqu'ici cant de temps, de travail et d'ennuy aux mission- naires. Par ce moyen l'Europe mesme et sur tout la France se trouveroit bien tost en estat de faire des decouvertes heaucoup plus considerables par rapport aux sciences dans les livres et jeroglyphes de la Chine, qui certainement sont unc source aussi ancienne, mais heaucoup plus pur et plus feconde que les monumens jeroglyphiques des Egyptiens, oil les plus excellens hommes, qu'ait pored la Grece, puiserent autre fois, toutes ces belles connoissances, qui depuis ont forme tous les savans hommes. qui ont paru les siecles suivans dans tout l'Occident," op. cit., p. 84. See also Virgile Pinot: La Chine et la formation de ('esprit philosophique en France ( 1 640-1740), Slatkine Reprints, Geneva 1971. 354 HARRO VON SENGER rate only some examples 9. Paper and print can trace their ancestry back to Chinese origins. The wallpaper stems from a fashion introduced from China. The ship's compass and gun-powder are inventions going back to China. The civil service adopted its modern methods of recruitment by examination under the influence of the Chinese system. Chinese entertainment has come into the home in form of mahjong and weiqi (Go), and Chinese food has become popular. Many plants were unknown to the West before the botanical expeditions of Robert Fortune and others in China. Several great thinkers and writers of the Occident have drawn some inspirations from Chinese ideas or used Chinese settings, such as: - the German philosopher Leibniz (1646-1716) whose Novissima Sinica propo- sed a cultural interchange between China and Europe 10, - the French philosopher Voltaire (1694-1778) whose "Orphelin de la Chine" stands out from a host of chinoiserie plays and entertainments", - the founding fathers of modern European economic theory, the two French physiocrats Quesnay (1694-1774) and Turgot (1727-1781), protagonists of a natu- ral economy shaped according to the Chinese model based on the soil and agricul- ture, who in turn influenced Adam Smith (1723-1790), author of The Wealth of Nations'', - the Russian writerTolstoy (1828-1910) who wrote and sponsored several works on Chinese philosophy', - the French writer Paul Claudel (1868-1955) with his adaptions of Chinese poems 14, - the Swiss psychologist C.G. Jung (1875-1961) who was interested in Chinese religion and philosophy, especially in the Yijing 15, - the American poet Ezra Pound (1885-1972) with his Cantos and Confucian translations'', - the German writer Brecht (1898-1956) with his Good Woman of Setzuan", - the German paedagogue and cultural philosopher Adolf Reichwein (1898-1944) with his article Der Einfluss der Lehren des Konfuzius and Lao Zi auf die deutsche ° My summary is based on: Raymond Dawson: The Value of the Study of Chinese Civilization, in: Raymond Dawson (ed.): The Legacy of China, Oxford 1964, p. 379 f. 10 Op. cit., p. 378; see also Werner Widmer: Chinesen und Europäer: aus der Einleitung zu `Novissi - ma Sinica' (1697) von Leibniz, in:
Load more

Recommended publications
  • Tang Xuanzang: the World Famous Buddhist Pilgrim As He Is Known in Thai Art and Literature Assf.Prof.Dr.Sudarat Buntoakul Faculty of Buddhism
    Tang Xuanzang: The World Famous Buddhist Pilgrim as He is known in Thai Art and Literature Assf.Prof.Dr.Sudarat Buntoakul Faculty of Buddhism Abstract The research indicates that Tang Xuanzang was introduced to Thais as a Buddhist pilgrim in the novel Journey to the West, which was published by Printing Press Books in the mid-nineteenth century, although it had been translated into Thai at the beginning of that century. The story became better known to Thais after the advent of television in Thailand in the mid-twentieth century and many versions were broadcast. Illustrations from Journey to the West at Wat Kuti, Petchaburi, Thailand were examined. Representations of Xuanzang and his three protectors appear on the outer wall of the Main Hall, along with illustrations that depict ten incarnations of Gotama Buddha in teak woodcarvings. The artwork clearly shows evidence of Indian and Chinese cultural influences. The temple with these reliefs is today preserved as an archeological site in Thailand. Though the Great Tang Records of the Western Regions is an historical account, it has only been translated into Thai and published recently. Key words: Tang Xuanzang, the Journey to the West, the Great Tang Records on the Western Regions, art, literature, Thailand History of Tang Xuanzang The remarkable pilgrimage to India in the seventh century (629-645) of the Chinese Buddhist monk, Xuanzang, is known worldwide as a major milestone in Chinese and world Buddhist history. Many hold great admiration, even worship, for Xuanzang, an extraordinary traveler. He made extraordinary contributions to Chinese 42. Dr.Sudarat (539-552).indd 539 28/4/2559 10:58:15 540 สารนิพนธ์พุทธศาสตรบัณฑิต ประจำาปี ๒๕๕๙ Buddhism, travelling great distances and braving immense hardships, perils, and even facing death in his efforts to fulfill his desire to visit the place from which Buddhism had originally emerged, then returning laden with Buddhist scriptures, artifacts, and a treasure trove of spiritual learning for his homeland.
    [Show full text]
  • How Chinese Buddhist Travelogues Changed Western Perception of Buddhism
    The Historical Turn: How Chinese Buddhist Travelogues Changed Western Perception of Buddhism MAX DEEG Cardiff University [email protected] Keywords: Faxian, Xuanzang, Yijing, William Jones, Buddhist travelogues DOI: https://dx.doi.org/10.15239/hijbs.01.01.02 Abstract: Information about Buddhism was scarce and vague at best in the West until the beginning of the nineteenth century. The first Orientalists studying Indian sources had to rely on Hindu texts written in Sanskrit (e.g. Purāṇas) which portrayed the Buddha as an avatāra of the Hindu god Viṣṇu. The situation changed with the discovery of the Pāli texts from Śrī Laṅkā through scholars like George Turnour and the decipherment of the Aśokan inscriptions through James Prinsep by which the historical dimension of the religion became evident. The final confirmation of the historicity of the Buddha and the religion founded by him was taken, however, from the records of Chinese Buddhist travellers (Faxian, Xuanzang, Yijing) who had vis- ited the major sacred places of Buddhism in India and collected other information about the history of the religion. This paper will discuss the first Western translations of these travelogues and their reception in the scholarly discourse of the period and will suggest that the historical turn to which it led had a strong impact on the study and reception of Buddhism—in a way the start of Buddhist Studies as a discipline. Hualin International Journal of Buddhist Studies, 1.1 (2018): 43–75 43 44 MAX DEEG n the year of 1786, in his third ‘Anniversary Discourse’
    [Show full text]
  • Le Collège De France
    LE COLLÈGE DE FRANCE QUELQUES DONNÉES SUR SON HISTOIRE ET SON CARACTÈRE PROPRE I. LES ORIGINES LES LECTEURS ROYAUX. — Le Collège de France doit son origine à l’institution des lecteurs royaux par le roi François Ier, en1530. L’Université de Paris avait alors le monopole de l’enseignement dans toute l’étendue de son ressort. Attachée à ses traditions comme à ses privilèges, elle se refusait aux innovations. Ses quatre facultés : Théologie, Droit, Médecine, Arts, prétendaient embrasser tout ce qu’il y avait d’utile et de licite en fait d’études et de savoir. Le latin était la seule langue dont on fît usage. Les sciences proprement dites, sauf la médecine, se réduisaient en somme au quadrivium du moyenâge. L’esprit étroit de la scolastique décadente y régnait universellement. Les écoles de Paris étaient surtout des foyers de dispute. On y argumentait assidûment ; on y apprenait peu de chose. Et il semblait bien difficile que cette corporation, jalouse et fermée, pût se réformer par elle-même ou se laisser réformer. Pourtant, un esprit nouveau, l’esprit de la Renaissance, se répandait à travers l’Europe. Les intelligences s’ouvraient à des curiosités inédites. Quelques précur- seurs faisaient savoir quels trésors de pensée étaient contenus dans ces chefs- d’œuvre de l’Antiquité, que l’imprimerie avait commencé de propager. On se reprochait de les avoir ignorés ou méconnus. On demandait des maîtres capables de les interpréter et de les commenter. Sous l’influence d’Érasme, un généreux mécène flamand, Jérôme Busleiden, venait de fonder à Louvain, en 1518, un Collège des trois langues, où l’ontraduisait des textes grecs, latins,hébreux, au grand scandale des aveugles champions d’une tradition sclérosée.
    [Show full text]
  • Journal of the Royal Asiatic Society of Great Britain & Ireland Perspectives
    Journal of the Royal Asiatic Society of Great Britain & Ireland http://journals.cambridge.org/JRA Additional services for Journal of the Royal Asiatic Society of Great Britain & Ireland: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here Perspectives in the study of Chinese Buddhism E. Zürcher Journal of the Royal Asiatic Society of Great Britain & Ireland / Volume 114 / Issue 02 / April 1982, pp 161 ­ 176 DOI: 10.1017/S0035869X00159210, Published online: 15 March 2011 Link to this article: http://journals.cambridge.org/ abstract_S0035869X00159210 How to cite this article: E. Zürcher (1982). Perspectives in the study of Chinese Buddhism. Journal of the Royal Asiatic Society of Great Britain & Ireland, 114, pp 161­176 doi:10.1017/S0035869X00159210 Request Permissions : Click here Downloaded from http://journals.cambridge.org/JRA, IP address: 198.91.37.2 on 30 Jul 2013 PERSPECTIVES IN THE STUDY OF CHINESE BUDDHISM1 By E. ZuRCHER If I, first of all, may express my gratitude to the Royal Asiatic Society for its decision to institute this lecture in memory of Paul Demieville, please believe that this is more than a ritual gesture. He, indeed, was a person to be remembered both as a man and as a scholar. I shall not speak about his human qualities, for it is impossible to do justice to them in a few words. As a scholar, he was a man of astonishing breadth of vision, as is shown by the many different fields which he covered: Chinese philosophy, Chinese literature; historiography; Sino-Indian studies; the history of Chinese Buddhism, to mention only his main fields of interest, all of which were based on a truly stupendous erudition.
    [Show full text]
  • Ting Chang, Department of History of Art, School of Humanities, University of Nottingham “Crowdsourcing Avant La Lettre: Henri Cordier and French Sinology, Ca
    Ting Chang, Department of History of Art, School of Humanities, University of Nottingham “Crowdsourcing avant la lettre: Henri Cordier and French Sinology, ca. 1875-1925” 100 word summary: This article argues that the French sinologist Henri Cordier (1849-1926) used his private correspondence with a vast international network of diplomats, administrators, missionaries, writers and scholars of every field of Asian studies between the 1870s until his death in 1926 to produce knowledge about China. Indeed, his unpublished correspondence, housed in the Bibliothèque de l’Institut de France in Paris, demonstrates a collaborative knowledge production on a global scale long before the digital revolution. Moreover, Cordier’s letters further show his correspondents giving him guidance or professional mentoring at a crucial moment in the development and professionalization of European sinology. This article has been peer reviewed and accepted for publication in L’Esprit Créateur. The International Journal of French and Francophone Studies. The page proofs are due before the end of July 2016. The article is in press in a special issue of L’Esprit Créateur to appear in November 2016. https://espritcreateur.org/forthcoming-issues L’Esprit Créateur is devoted to the study of French and Francophone literature, film, and culture. Covering all periods from the medieval to the contemporary, L’Esprit Créateur represents the major fields of the discipline of French and Francophone Studies, including literature and literary history, postcolonial studies, gender studies, film and visual studies, ecocriticism, critical theory, and cultural studies. In press: special issue “Cultural Exchange and Creative Identity: France/Asia in the Nineteenth and Early Twentieth Centuries” Guest Editors, Aimée Boutin and Elizabeth Emery Edward Said’s Orientalism has cast a long shadow over the relationship between France and Asia by emphasizing Western artists’ fantasies of “Oriental” Others.
    [Show full text]
  • Western Sinology and Field Journals
    Handbook of Reference Works in Traditional Chinese Studies (R. Eno, 2011) 9. WESTERN SINOLOGY AND FIELD JOURNALS This section of has two parts. The first outlines some aspects of the history of sinology in the West relevant to the contemporary shape of the field. The second part surveys some of the leading and secondary sinological journals, with emphasis on the role they have played historically. I. An outline of sinological development in the West The history of sinology in the West is over 400 years old. No substantial survey will be attempted here; that can wait until publication of The Lives of the Great Sinologists, a blockbuster for sure.1 At present, with Chinese studies widely dispersed in hundreds of teaching institutions, the lines of the scholarly traditions that once marked sharply divergent approaches are not as easy to discern as they were thirty or forty years ago, but they still have important influences on the agendas of the field, and they should be understood in broad outline. One survey approach is offered by the general introduction to Zurndorfer’s guide; its emphasis is primarily on the development of modern Japanese and Chinese scholarly traditions, and it is well worth reading. This brief summary has somewhat different emphases. A. Sinology in Europe The French school Until the beginning of the eighteenth century, Western views of China were principally derived from information provided by occasional travelers and by missionaries, particularly the Jesuits, whose close ties with the Ming and Ch’ing courts are engagingly portrayed by Jonathan Spence in his popular portraits, The Memory Palace of Matteo Ricci and Emperor of China.
    [Show full text]
  • This Thesis Has Been Submitted in Fulfilment of the Requirements for a Postgraduate Degree (E.G
    This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. In their Own Words: British Sinologists’ Studies on Chinese Literature, 1807–1901 Lingjie Ji Thesis Submitted for the Degree of Doctor of Philosophy Asian Studies (Chinese) School of Literatures, Languages and Cultures The University of Edinburgh 2017 Declaration I hereby affirm that all work in this thesis is my own work and has been composed by me solely. No part of this thesis has been submitted for any other degree or professional qualification. Signed: Name: Lingjie Ji Date: 23/11/2017 Abstract of Thesis See the Postgraduate Assessment Regulations for Research Degrees: www.ed.ac.uk/schools-departments/academic-services/policies- regulations/regulations/assessment Name of student: Lingjie Ji UUN S1356381 University email: [email protected] Degree sought: Doctorate No. of words in the 95083 main text of thesis: Title of thesis: In Their Own Words: British Sinologists’ Studies on Chinese Literature, 1807–1901 Insert the abstract text here - the space will expand as you type.
    [Show full text]
  • Arilso Silva De Oliveira Ai Dologia Dos
    I UIVERSIDADE DE SÃO PAULO FACULDADE DE FILOSOFIA, LETRAS E CIÊCIAS HUMAAS PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA ARILSO SILVA DE OLIVEIRA A IDOLOGIA DOS MLECCHAS A Índia entre orientalismos opostos: a indofobia franco-britânica e a indomania transeuropeia alemã VERSÃO CORRIGIDA SÃO PAULO 2011 I UIVERSIDADE DE SÃO PAULO FACULDADE DE FILOSOFIA, LETRAS E CIÊCIAS HUMAAS PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA ARILSO SILVA DE OLIVEIRA A IDOLOGIA DOS MLECCHAS A Índia entre orientalismos opostos: a indofobia franco-britânica e a indomania transeuropeia alemã VERSÃO CORRIGIDA Tese apresentada ao Programa de Pós- graduação em História Social da Universidade de São Paulo, com vistas à obtenção do título de Doutor, sob a orientação da Profª. Drª. Sara Albieri. De Acordo: _____________________________ Profª. Drª. Sara Albieri SÃO PAULO 2011 II Nome: OLIVEIRA, Arilson Silva de Título: A Indologia dos Mlecchas. A Índia entre orientalismos opostos: a indofobia franco-britânica e a indomania transeuropeia alemã. Tese apresentada ao Programa de Pós-graduação em História Social da Universidade de São Paulo, com vistas à obtenção do título de Doutor, sob a orientação da Profª. Drª. Sara Albieri. Aprovada em: 27 / 09 / 2011 Banca Examinadora: Prof(a). Dr(a). ___________________________________Instituição: ______________ Julgamento: ___________ Assinatura: ______________ Prof(a). Dr(a). ___________________________________Instituição: ______________ Julgamento: ___________ Assinatura: ______________ Prof(a). Dr(a). ___________________________________Instituição: ______________ Julgamento: ___________ Assinatura: ______________ Prof(a). Dr(a). ___________________________________Instituição: ______________ Julgamento: ___________ Assinatura: ______________ III RESUMO OLIVEIRA, Arilson Silva de. A Indologia dos Mlecchas. A Índia entre orientalismos opostos: a indofobia franco-britânica e a indomania transeuropeia alemã. 436 f. Tese (Doutorado) - Faculdade de Filosofia, Letras e Ciências Humanas, Universidade de São Paulo, São Paulo, 2011.
    [Show full text]
  • Narratives on World Tours and Detours.The Buddha Disguised and the Parable of the Man in the Well
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE Narratives on World Tours and Detours.The Buddha Disguised and the Parable of the Man in the Well 著者 Luitgard SONI journal or Journal of International Philosophy publication title number 4 page range 261-265 year 2015-03-31 URL http://id.nii.ac.jp/1060/00008207/ Creative Commons : 表示 - 非営利 - 改変禁止 http://creativecommons.org/licenses/by-nc-nd/3.0/deed.ja 3rd Unit: Research on Basis of Thought for the Society of Multicultural Harmonious Coexistence Narratives on World Tours and Detours. The Buddha Disguised and the Parable of the Man in the Well Luitgard SONI The Buddha Disguised The Christian Josaphat In 1583 two legendary Christians were accepted in the Roman Martyrology and they were given their feast days in the Roman-Catholic as well as in the Christian-Orthodox calendars. The two saints are Barlaam and Josaphat. Their legend tells the life of the Indian prince Josaphat. He was the son of a pagan king who abhorred the Christian faith and persecuted Christians in his realm. When Josaphat was born it was foretold that he would become a Christian. The father tried to prevent and counteract this prophesy by enclosing his son in a magnificent palace and warding off all bitter aspects of life. However, at some point Josaphat began questioning this overprotected life and succeeded in being permitted to cast a glance outside the palace. Although the father had kept the environment around the palace like an idyllic, entirely joyful world, Josaphat encountered a leper, a blind man and a white-haired, toothless man bent by old age.
    [Show full text]
  • Buddhist Pilgrims
    f & m $ \ ftSrc6<5M3rU CON'; ON ONLY BUDDHISM AND BUDDHIST PILGRIMS. ' A REVIEW 7 J * OP M. STANISLAS .TPLIENS " VOYAGES DBS PELEBINS BOUDDHI8TBS.” IiT MAX MULLER, M.A., cnsibr cHuncn, oxbobi>. kbpwktw ), with additions , FP.OM the ‘times - op AFRIT. 17th and 20th . TOO BT HE It W ITH A LETTER ON THE ORIGNAL MEANING OF ‘ N I E V A N A.’ v •' s i i WILLIAMS AND NORGATE, 14, HENRIETTA STREET, COVENT GARDEN, LONDON;* A3*D i 20, SOUTH FREDERICK STREET, EDINBURGH. PARIS; B. DUPRAT. 1 8 5 7. ' G°i^ X STEPHEN AUSTIX^f ^ j j V O P# I NT RE, UP.KTPOBD. 4752 J h BUDDHISM A.KO BUDDHIST PILGRIMS. Voyages des Pclerhis Bouddhistes.— Yol. I. Histoirc de la Yio dc Hiouen-thsang, et de ses Voyages dans l’ lude, depuis 1’an 629 jusqu’en 645, par Hoeili et Ycn-thsong; traduite du Cliinois par Stanislas Julien. Yol II. Me moires sur los Contrecs Oecidentalcs, tradmts du Sanscrit cn Cliinois, cn l ’an 648, par _ Hiouen-thsang, el du Cliinois en Fraanjais, par Stanislas Julien. Paris, 1 8 5 3 -5 7 : B. Duprat. London and Edinburgh : Y illinms and Norgate. M . Stanislas Jri.ir.\ has commenced the publication ot a worh entitled Voyages dcs Pd/ci'ius Bouddhtstcs. H ie fust volume, published in the year 1853, contains the biogia- phy of Hiouen-thsang, who, in the middle ol the seventh century a .d., travelled from Oliina through Central Asia to India. The second, -which has just read nil u-\ gives us the first portion of Iliouen-thsung’s own diary.
    [Show full text]
  • Bucknell University, Lewisburg, Pennsylvania Paulos Huang, Lao Zi
    Reviews two different subtitles. This is sadly indicative of the general feel of Objective Description, for it is riddled with editorial errors: questionable English, inconsistencies of formatting, incomplete sentences and missing words, an undefined abbreviation, unusual rules of citation, and the often unpolished quality of the transitions between the myriad subsections. The two indices are marginal at best, including only works by HGmei, and biographical identifications. Finally, despite the intervening sixteen years between the time Nagashima completed his dissertation in 1982 and the publication of Objective Description, the bibliography shows a remarkable paucity of critical sources published after 1982. In summary, Nagashima has done a service to the field by making available a wealth of information that, while not neces- sarily new, is newly accessible to a broader readership. He has helped place in the turbulent context of early naturalism in Japan a figure whose theoretical cogitations paralleled the de- velopment of the watakushi shDsetsu and whose role in that movement is both central and marginal, a paradox Nagashima profitably explores at length. That the physical presentation of that research is so infelicitous can only be regarded as unfortu- nate. Erik R. Lofgren Department of East Asian Studies Bucknell University, Lewisburg, Pennsylvania Paulos Huang, Lao Zi, The Book and the Man (Studia Orientalia; 79), Helsinki [Societas Orientalis Fennica] 1996, 178 pp. ISBN 951-9380-29-9. Roughly 200 years ago and just one generation before the first complete European translation by Stanislas Julien (Paris 1842), 94 Copenhagen Journal of Asian Studies 13 e 98 Reviews the great Qin sceptic Cui Shu (1740-1816) for the first time forcefully argued against the tradition that sees the Laozi as a product of the Spring and Autumn period.
    [Show full text]
  • Written Monuments of the Orient
    RUSSIAN ACADEMY OF SCIENCES Institute of Oriental Manuscripts (Asiatic Museum) WRITTEN MONUMENTS OF THE ORIENT VOLUME 7 No. 1 (13) Founded in 2014 Issued biannually 2021 Editors Irina Popova, Institute of Oriental Manuscripts, RAS, St. Petersburg (Editor-in-Chief) Svetlana Anikeeva, Vostochnaya Literatura Publisher, Moscow Tatiana Pang, Institute of Oriental Manuscripts, RAS, St. Petersburg Elena Tanonova, Institute of Oriental Manuscripts, RAS, St. Petersburg Editorial Board Desmond Durkin-Meisterernst, Turfanforschung, BBAW, Berlin Michael Friedrich, Universität Hamburg Yuly Ioannesyan, Institute of Oriental Manuscripts, RAS, St. Petersburg Karashima Seishi, Soka University, Tokyo Aliy Kolesnikov, Institute of Oriental Manuscripts, RAS, St. Petersburg Alexander Kudelin, Institute of World Literature, RAS, Moscow Simone-Christiane Raschmann, Akademie der Wissenschaften zu Gӧttingen, Katalogisierung der Orientalischen Handschriften in Deutschland Nie Hongyin, Beijing Normal University, Sichuan Normal University, Beijing Georges-Jean Pinault, École Pratique des Hautes Études, Paris Stanislav Prozorov, Institute of Oriental Manuscripts, RAS, St. Petersburg Rong Xinjiang, Peking University Nicholas Sims-Williams, University of London Takata Tokio, Kyoto University Stephen F. Teiser, Princeton University Hartmut Walravens, Staatsbibliothek zu Berlin Nataliya Yakhontova, Institute of Oriental Manuscripts, RAS, St. Petersburg Institute of Oriental Peter Zieme, Freie Universität Berlin Manuscripts RAS 2021 WRITTEN MONUMENTS OF THE ORIENT. Vol.
    [Show full text]