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BIOGRAPHICAL SKETCH of DR. FRED OLSEN Fred Olson Was Born 28 February, 1891 in Newcastle-On-Tyne, England. at the Age of 15 He E
BIOGRAPHICAL SKETCH OF DR. FRED OLSEN Fred Olson was born 28 February, 1891 in Newcastle-on-Tyne, England. At the age of 15 he emigrated to Canada, where he entered the University of Toronto and was the recipient of the Edward Blake Scholarship in chemistry—defeating 3,000 examinees in a nation-wide competition. Olson received his BA and MA in chemistry in 1916 and 1917, respectively. Dr. Olson was awarded an honorary doctorate from Washington University, St. Louis, for his many research achievements in chemistry. In 1917 he married Florence Quittenton of Toronto. During World War I, Dr. Olson was loaned by the Canadian govern ment to the United States to assist in the manufacture of munitions. He was put in charge of US Army research at the Picatiny, New Jersey arsensal, where he became aware of the high incidence of explosions and consequent injuries and fatalities in the powder factories. As a result of his observations, Dr. Olson developed a safe and widely adopted technique for manufacturing explosives under water (ball powder). This innovation greatly reduced the hazard of explosion in the powder factories; in fact, during World War II not a single casualty was incurred by US Army personnel during the manufacture of munitions. After the War, Dr. Olson was employed by Olin-Matheson as Vice President in charge of research until his retirement. In 1960 he bought a house at the Mill Reef Club, Antigua, West Indies. There he discovered the Mill Reef archaeological site, which he called to the attention of Professor Irving Rouse of the Department of Anthropology, Yale University. -
Buddhist Pilgrimage
Published for free distribution Buddhist Pilgrimage ew Edition 2009 Chan Khoon San ii Sabbadanam dhammadanam jinati. The Gift of Dhamma excels all gifts. The printing of this book for free distribution is sponsored by the generous donations of Dhamma friends and supporters, whose names appear in the donation list at the end of this book. ISB: 983-40876-0-8 © Copyright 2001 Chan Khoon San First Printing, 2002 – 2000 copies Second Printing 2005 – 2000 copies New Edition 2009 − 7200 copies All commercial rights reserved. Any reproduction in whole or part, in any form, for sale, profit or material gain is strictly prohibited. However, permission to print this book, in its entirety , for free distribution as a gift of Dhamma , is allowed after prior notification to the author. ew Cover Design Inset photo shows the famous Reclining Buddha image at Kusinara. Its unique facial expression evokes the bliss of peace ( santisukha ) of the final liberation as the Buddha passes into Mahaparinibbana. Set in the background is the Great Stupa of Sanchi located near Bhopal, an important Buddhist shrine where relics of the Chief Disciples and the Arahants of the Third Buddhist Council were discovered. Printed in Kuala Lumpur, Malaysia by: Majujaya Indah Sdn. Bhd., 68, Jalan 14E, Ampang New Village, 68000 Selangor Darul Ehsan, Malaysia. Tel: 03-42916001, 42916002, Fax: 03-42922053 iii DEDICATIO This book is dedicated to the spiritual advisors who accompanied the pilgrimage groups to India from 1991 to 2008. Their guidance and patience, in helping to create a better understanding and appreciation of the significance of the pilgrimage in Buddhism, have made those journeys of faith more meaningful and beneficial to all the pilgrims concerned. -
Proquest Dissertations
Daoxuan's vision of Jetavana: Imagining a utopian monastery in early Tang Item Type text; Dissertation-Reproduction (electronic) Authors Tan, Ai-Choo Zhi-Hui Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 25/09/2021 09:09:41 Link to Item http://hdl.handle.net/10150/280212 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are In typewriter face, while others may be from any type of connputer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overiaps. ProQuest Information and Learning 300 North Zeeb Road, Ann Arbor, Ml 48106-1346 USA 800-521-0600 DAOXUAN'S VISION OF JETAVANA: IMAGINING A UTOPIAN MONASTERY IN EARLY TANG by Zhihui Tan Copyright © Zhihui Tan 2002 A Dissertation Submitted to the Faculty of the DEPARTMENT OF EAST ASIAN STUDIES In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2002 UMI Number: 3073263 Copyright 2002 by Tan, Zhihui Ai-Choo All rights reserved. -
Jackson Pollock & Tony Smith Sculpture
Jackson Pollock & Tony Smith Sculpture An exhibition on the centennial of their births MATTHEW MARKS GALLERY Jackson Pollock & Tony Smith Speculations in Form Eileen Costello In the summer of 1956, Jackson Pollock was in the final descent of a downward spiral. Depression and alcoholism had tormented him for the greater part of his life, but after a period of relative sobriety, he was drinking heavily again. His famously intolerable behavior when drunk had alienated both friends and colleagues, and his marriage to Lee Krasner had begun to deteriorate. Frustrated with Betty Parsons’s intermittent ability to sell his paintings, he had left her in 1952 for Sidney Janis, believing that Janis would prove a better salesperson. Still, he and Krasner continued to struggle financially. His physical health was also beginning to decline. He had recently survived several drunk- driving accidents, and in June of 1954 he broke his ankle while roughhousing with Willem de Kooning. Eight months later, he broke it again. The fracture was painful and left him immobilized for months. In 1947, with the debut of his classic drip-pour paintings, Pollock had changed the direction of Western painting, and he quickly gained international praise and recog- nition. Four years later, critics expressed great disappointment with his black-and-white series, in which he reintroduced figuration. The work he produced in 1953 was thought to be inconsistent and without focus. For some, it appeared that Pollock had reached a point of physical and creative exhaustion. He painted little between 1954 and ’55, and by the summer of ’56 his artistic productivity had virtually ground to a halt. -
The Transformations of a Buddhist Symbol of Evil
ABSTRACT MALLEABLE MāRA: THE TRANSFORMATIONS OF A BUDDHIST SYMBOL OF EVIL by Michael David Nichols Despite its importance to the legend of the Buddha’s enlightenment and numerous Buddhist texts, a longitudinal, diachronic analysis of the symbol of Māra has never been done. This thesis aims to fill that gap by tracing the Evil One’s development in three spheres. Chapter one deals with Māra in the Nikāya texts, in which the deity is portrayed as a malign being diametrically opposed to the Buddha and his teachings. Chapter two discusses how that representation changes to ambivalence in certain Mahāyāna sūtras due to increased emphasis on the philosophical concepts of emptiness and non-duality. Finally, chapter three charts the results of a collision between the two differing representations of Māra in Southeast Asia. The concludes that the figure of Māra is malleable and reflects changes in doctrinal and sociological situations. Malleable Māra: The Transformations of a Buddhist Symbol of Evil A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of Comparative Religion by Michael David Nichols Miami University Oxford, Ohio 2004 Adviser _______________________ Prof. Elizabeth Wilson Reader _______________________ Prof. Julie Gifford Reader _______________________ Prof. Lisa Poirier CONTENTS INTRODUCTION . 2 CHAPTER ONE “MāRA OF THE MYRIAD MENACES” . 6 CHAPTER TWO “MāRA’S METAMORPHOSIS” . 24 CHAPTER THREE “MāRA MIXED UP” . 46 CONCLUSION “MāRA MULTIPLIED” . 62 BIBLIOGRAPHY . 67 ii Introduction “The eye is mine, ascetic, forms are mine…The ear is mine, ascetic, sounds are mine…The nose is mine, ascetic, odors are mine…The tongue is mine, ascetic, tastes are mine…The body is mine, ascetic, tactile objects are mine…The mind is mine, ascetic, mental phenomenon are mine…Where can you go, ascetic, to escape from me?”1 The deity responsible for these chilling lines has many names. -
Oral History Interview with Sylvan Cole, 2000 June-October
Oral history interview with Sylvan Cole, 2000 June-October Funding for the digital preservation of this interview was provided by a grant from the Save America's Treasures Program of the National Park Service. Contact Information Reference Department Archives of American Art Smithsonian Institution Washington. D.C. 20560 www.aaa.si.edu/askus Transcript Preface The following oral history transcript is the result of a tape-recorded interview with Sylvan Cole from June through October, 2000. The interview took place at the Sylvan Cole Gallery, New York and was conducted by Avis Berman for the Archives of American Art, Smithsonian Institution. The reader should bear in mind that he or she is reading a transcript of spoken, rather than written prose. Interview AVIS BERMAN: This is Avis Berman on June 28th, 2000, interviewing Sylvan Cole in his gallery at 101 West 57th Street. And at the risk of being a little bit redundant, would you begin by stating your full name and your date of birth? SYLVAN COLE: Sylvan Cole, Junior – that’s the way I was born, no middle initial. And I was born January 10th, 1918. MS. BERMAN: Now I will start, and ask you how did you get the name Sylvan? MR. COLE: I am a junior. And Dad got the name – It’s interesting; Dad was Sylvan Cohn, C-O-H-N. And right after I was born – I actually was born Cohn – I guess I was a year old, and the name was changed to Cole for business purposes and all the rest. And the funny thing is, all Sylvans – or most Sylvans – are Jewish. -
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee Rarely do the same apparitions inhabit the work of modern theorists of subjectivity, politics, ethnicity, the Sanskrit cosmopolis and medieval architecture at once. However, the South Asianist historian who ponders the work of Charles Taylor, Partha Chatterjee, James Scott and Sheldon Pollock cannot help notice the apparitions of monastic subjects within each. Tamara Sears has gestured at the same apparitions by pointing to the neglected study of monasteries (mathas) associated with Saiva temples.1 She finds the omission intriguing on two counts. First, these monasteries were built for and by significant teachers (gurus) who were identified as repositories of vast ritual, medical and spiritual knowledge, guides to their practice and over time, themselves manifestations of divinity and vehicles of human liberation from the bondage of life and suffering. Second, these monasteries were not studied even though some of these had existed into the early twentieth century. Sears implies that two processes have occurred simultaneously. Both are epistemological. One has resulted in a continuity of colonial- postcolonial politics of recognition. The identification of a site as ‘religious’ rested on the identification of a building as a temple or a mosque. Residential sites inhabited by religious figures did not qualify for preservation. The second is the foreshortening of scholarly horizons by disappeared buildings. Modern scholars, this suggests, can only study entities and relationships contemporaneous with them and perceptible to the senses, omitting those that evade such perception or have disappeared long ago. This is not as disheartening as one might fear. -
Chan Eccentrics in the Art and Culture of Song and Yuan China
Wandering Saints: Chan Eccentrics in the Art and Culture of Song and Yuan China Paramita Paul Printed at Wöhrmann Print Service, Zutphen, the Netherlands. On the cover:Hanshan reading a scrollby Luochuang. University ArtMuseum of the University of California (after Weidner 1994: cat. no. 72). 2 Wandering Saints: Chan Eccentrics in the Art and Culture of Song and Yuan China Proefschrift ter verkrijging van de graad van Doctor aan de Universiteit Leiden, op gezag van Rector Magnificus prof. mr. P.F. van der Heijden, volgens besluit van het College voor Promoties te verdedigen op dinsdag 3 november 2009 klokke 11.15 uur door Paramita Paul geboren te Amsterdam in 1979 3 Promotiecommissie: Promotor: Prof. dr. M. van Crevel Co-promotor: Dr. O.J. Moore Overige leden: Prof. dr. B.J. ter Haar Dr. M.J. Klokke Prof. dr. J. Murray (University of Wisconsin) Deze promotie is mogelijk gemaakt door een beurs van de Nederlandse Organisatie voor Wetenschappelijk Onderzoek (NWO). 4 Acknowledgments This study would not have been possible without the support of many institutions, teachers, colleagues, friends and relatives. I would like to acknowledge the financial support of a research award fromthe Nederlandse Organisatie voor Wetenschappelijk Onderzoek (Netherlands Organisation for Scientific Research NWO). Material support came from the Leiden Institute for Area Studies (LIAS), and my thanks go to the LIAS secretaries Ilona Beumer and Wilma Trommelen. I am grateful to the Foguangshan Chan monastery, Gaoxiong, and Venerables Yifa and Huifeng for organizing the 2004 Woodenfish Project, which gave me a unique chance to experience Chan Buddhismfirst-hand. I would like to express my gratitude to Prof. -
Museum Presents Four New Installations in Collection Galleries
The Museum of Modern Art For Immediate Release December 1990 MUSEUM PRESENTS FOUR NEW INSTALLATIONS IN COLLECTION GALLERIES The Museum of Modern Art regularly rotates the exhibitions in its collection galleries to make a broad spectrum of its holdings available to the public. STILL LIFE INTO OBJECT Through February 19, 1991 This exhibition of prints traces innovations in the traditional genre of still life from the last decade of the nineteenth century to the 1970s. A variety of stylistic approaches to this conventional subject matter are presented, beginning with works by the Nabis and Cubists, and including master prints from the 1940s and 1950s by Georges Braque, Henri Matisse, and Pablo Picasso. The exhibition concludes with prints by Jim Dine, Jasper Johns, and Claes Oldenburg, who, in depicting commonplace objects, redefined the subject matter of the still life and questioned the objective character of the print itself. Organized by Lindsay Leard, Curatorial Assistant, Department of Prints and Illustrated Books. (Paul J. Sachs Gallery, third floor) GIFTS OF THE ASSOCIATES: 1975-1990 Through February 19, 1991 This exhibition brings together thirty-nine prints by twenty-one artists, all of which were acquired annually with funds given by the Associates of the Museum's Department of Prints and Illustrated Books. The selection includes early twentieth-century prints by Erich Heckel, Mikhail Larionov, Henri Matisse, and Pablo Picasso, as well as recent works by Richard Diebenkorn, Donald Judd, Barbara Kruger, and Roy Lichtenstein. In 1975, a small group of print collectors joined together to form the Associates in order to acquire new works for the collection, to study prints and printmaking, and to sponsor special departmental programs. -
Testimony of Ross A. Klein, Phd Before the Senate Committee on Commerce, Science, and Transportation Hearings on “Oversight O
Testimony of Ross A. Klein, PhD Before the Senate Committee on Commerce, Science, and Transportation Hearings on “Oversight of the Cruise Industry” Thursday, March 1, 2012 Russell Senate Office Building Room #253 Ross A. Klein, PhD, is an international authority on the cruise ship industry. He has published four books, six monographs/reports for nongovernmental organizations, and more than two dozen articles and book chapters. He is a professor at Memorial University of Newfoundland in St. John’s, Newfoundland, Canada and is online at www.cruisejunkie.com. His CV can be found at www.cruisejunkie.com/vita.pdf He can by contacted at [email protected] or [email protected] TABLE OF CONTENTS Oral Testimony 2 Written Testimony 4 I. Safety and Security Issues 4 Onboard Crime 5 Persons Overboard 7 Abandoning a Ship in an Emergency 8 Crew Training 9 Muster Drills 9 Functionality of Life-Saving Equipment 10 Shipboard Black Boxes 11 Crime Reporting 11 Death on the High Seas Act (DOHSA) 12 II. Environmental Issues 12 North American Emission Control Area 13 Regulation of Grey Water 14 Regulation of Sewage 15 Sewage Treatment 15 Marine Sanitation Devices (MSD) 15 Advanced Wastewater Treatment Systems (AWTS) 16 Sewage Sludge 17 Incinerators 17 Solid Waste 18 Oily Bilge 19 Patchwork of Regulations and the Clean Cruise Ship Act 20 III. Medical Care and Illness 22 Malpractice and Liability 23 Norovirus and Other Illness Outbreaks 25 Potable Water 26 IV. Labour Issues 27 U.S. Congressional Interest 28 U.S. Courts and Labor 29 Arbitration Clauses 30 Crew Member Work Conditions 31 Appendix A: Events at Sea 33 Appendix B: Analysis of Crime Reports Received by the FBI from Cruise Ships, 2007 – 2008 51 1 ORAL TESTIMONY It is an honor to be asked to share my knowledge and insights with the U.S. -
The Buddha Speaks of Amitabha Sutra
The Buddha Speaks of Amitabha Sutra with commentaries of the Venerable Master Hsuan Hua English translation by the Buddhist Text Translation Society Buddhist Text Translation Society Dharma Realm Buddhist University Dharma Realm Buddhist Association Burlingame, California U.S.A. The Buddha Speaks of Amitabha Sutra A General Explanation Published and translated by: Buddhist Text Translation Society 1777 Murchison Drive, Burlingame, CA 94010-4504 © 2002 Buddhist Text Translation Society Dharma Realm Buddhist University Dharma Realm Buddhist Association First edition (USA) 1974 Second edition (USA) 2002 11 10 09 08 07 06 05 04 03 02 10 9 8 7 6 5 4 3 2 1 ISBN 0-88139-430-0 Printed in Malaysia. Addresses of the Dharma Realm Buddhist Association branches are listed at the back of this book. Contents Introduction . .vii Why You Should Read This Book . viii Translator’s Introduction . .xv The Land of Ultimate Bliss . xxi The Translation of the Text . xxiii Part I. The Five-fold Profound Meanings . .1 Explaining the Name . .2 The Special Title . 3 The Common Title . 14 The Seven Classifications of Sutra Titles . 17 The Twelve Divisions of Sutra Texts. 19 Describing The Substance . .25 Clarifying the Principle . .26 Faith . 26 Vows. 30 Practice: Holding The Name . 42 Discussing the Function . 47 Determining the Teaching Mark . 49 Part II. The Translator. .50 Part III.The Preface . .54 Ananda’s Four Questions . .57 The Four Applications Of Mindfulness . .63 The Six Requirements . .68 The Benefactor’s Garden . .70 The Six Harmonious Unities of the Sangha . .74 The Kasyapa Brothers . 76 The Assembly of Arhats. -
THE LEGEND of the LION-ROARER: a Study of the Buddhist Arhat Pindola Bh�Radv�Ja JOHN S
THE LEGEND OF THE LION-ROARER: A Study of the Buddhist Arhat Pindola Bh�radv�ja JOHN S. STRONG It was not long after the Buddha passed away into Parinirvana in the fifth century B.C. that myths and legends began to multiply about him. Sites associated with the smallest incidents of his career soon became centers of pilgrimage, and centers of pilgrimage perhaps not previously connected to him soon became so, spawning new stories about his life. But Gautama Buddha was not the only one to receive the attention of the myth-makers of the tradition. In the cen- turies that followed, Buddhist preachers and specialist monks called avaddnikas recounted and ornamented the lives and past lives of his disciples and successors as well. They created a vast literature of their legendary deeds (avaddnas) and previous births (jätakas), and their stories were incorporated into canonical texts and commentaries and compiled into special collections. 1 Before long, many of the Buddha's disciples came to be given set features, stereotypes that quickly become tradition and were then played out in limited variations but in countless legends and stories. One of the classic listings of these stereotypes occurs in the Thera- vada Anguttara Nikdya, where the various prominent disciples of the Buddha are each described as being "foremost" in a particular quality or activity. Thus, Sariputta is "foremost of those of great wisdom"; Mah.a Moggallana is "foremost of those with supernormal powers," and Maha Kassapa of those "who maintain the meticulous observance of forms." 2 The eighth place on this listing is occupied by a figure who forms the subject of this paper: Pindola Bharadvaja, a disciple whom the Buddha declared to be "foremost of lion-roarers." 3 1 For a general survey of this literature, see Maurice Winternitz, A History of Indian Literature, trans.