DOCSLIB.ORG

ARTS ET MEDIAS Thèse De Doctorat Études

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
ARTS ET MEDIAS Thèse De Doctorat Études UNIVERSITÉ SORBONNE NOUVELLE – PARIS 3 ÉCOLE DOCTORALE 267- ARTS ET MEDIAS Thèse de doctorat Études cinématographiques et audiovisuelles Qi LI LES RUINES DANS LE CINÉMA CHINOIS CONTEMPORAIN Thèse dirigée par Philippe DUBOIS Charles TESSON Jury : 1 Résumé Les ruines dans le cinéma chinois contemporain L’image des ruines est quasi absente dans l’art traditionnel en Chine. Mais l’usine abandonnée et le bâtiment démoli sont régulièrement présents dans le cinéma chinois contemporain depuis la des années 90. À plusieurs reprises, Jia Zhang-ke s’est inspiré du champ de ruines tandis que Wang Bing a exprimé la nostalgie pour le vieux quartier à Shenyang dans une interview à propos d’À l’Ouest des rails. De leur côté, Wang Quan’an, Wang Chao, Lou Ye, Zhang Yang racontent souvent les histoires dans le contexte de la grande vague d’urbanisation du pays. L’image des ruines, comme symptôme, est surdéterminée dans leurs films. Ce travail tente d’analyser l’esthétique des ruines par la pensée de l’anachronisme. Dans l’image filmique, le champ de ruines et le chantier ne sont ni les simples fétiches intemporels, ni les simples chroniques figuratives. Ils sont des montages de temporalités différentes par lesquels on peut entrevoir l’écheveau de notions hétérogènes, des symptômes qui font apparaître le pouvoir impérial de la Chine ancienne, des désirs de la fuite hors du monde quotidien. Mots clés : cinéma chinois contemporain, ruines, pensées figurales, « blocs de latence », démolition, Écheveau de notions, pouvoir impérial, monde quotidien Université Sorbonne nouvelle–Paris 3 École doctorale 267-Arts et Medias Centre CENSIER, 13 , rue Santeuil, 75005, Paris, France. 2 Abstract The Ruins in the Contemporary Chinese Cinema The image of the ruins is almost absent in the traditional Chinese art. But the demolished building and the abandoned factory have become the most important urban landscape in the contemporary Chinese cinema since the late 1990s. The field of ruins inspired Jia Zhang-ke to write screenplays for films and Wang Bing expressed nostalgia about the old district of Shenyang during an interview. On their side, lots of filmmakers are interested in social realty in the context of urbanization. So the image of the ruins is overdetermined as a symptom in their films. This thesis is trying to analyse the esthetic value of the ruins by using the idea of anachronism. In the image of film, the field of ruins and the construction site are neither the timeless simple fetishes nor the figurative chronicles. They are some montages of different time zones, through which a mixture of ideas can be seen. They are some symptoms which can show the imperial power of the old China. They are finally some desires for escape from the concrete life-world. Keywords : contemporary Chinese cinema, ruins, figurale thinking, latent pads demolition, mixture of ideas, imperial power, life-world. Université Sorbonne nouvelle–Paris 3 École doctorale 267-Arts et Medias Centre CENSIER, 13, rue Santeuil, 75005, Paris, France. 3 Remerciements J’adresse mes plus sincères remerciements à mon directeur de recherche, monsieur Charles Tesson, qui m’a encouragé et soutenu tout au long de cette recherche sur les ruines dans le cinéma chinois contemporain. J’exprime également mes resmerciements à monsieur Philippe Dubois. À travers ses séminaires et ouvrages, j’ai mieux compris les pensées figurales comme la méthodologie dans mon travail. Je tiens à exprimer ma gratitude à Elisabeth Le Pennec qui m’a aidé à corriger le français de cette thèse pendant plusieurs mois avec sa patience, à tous mes amis à Paris et à Shanghai pour leur sympathie et leur aide généreuse. Je tiens surtout à exprimer mes remerciements à mes parents pour leur encouragement, leur compréhension et leur sontien. 4 Table des matières RÉSUMÉ ........................................................................................................................................... 2 REMERCIEMENTS ........................................................................................................................ 4 TABLE DES MATIÈRES ................................................................................................................ 5 INTRODUCTION............................................................................................................................. 8 PREMIÈRE PARTIE. RUINES : ÉCHEVEAU DE NOTIONS ................................................ 20 CHAPITRE 1 RETROUVER LES RUINES DANS L’ART CHINOIS ........................................................... 22 1 Vent de l’Ouest se dirigeant vers l’Est .................................................................................. 22 2 Recontextualisation des ruines en Chine ancienne ................................................................ 28 3 Ruines dans l’art chinois comme Figure ................................................................................ 32 CHAPITRE 2 SPECTRE DES RÉALISMES CINÉMATOGRAPHIQUES ..................................................... 37 1 « Néoréalisme » chinois : ambiguïté du terme ....................................................................... 39 2 Ouverture à l’hétérogène ........................................................................................................ 46 3 Ruines : « un véhicule pour la doctrine » ? ............................................................................ 52 CHAPITRE 3 PAYSAGE ET PERSONNAGE .......................................................................................... 55 1 Zone dans À l’Ouest des rails ................................................................................................ 56 2 Paysage : situation ou état d’âme ........................................................................................... 61 CHAPITRE 4 RUINES : SOUS LE REGARD EN MOUVEMENT ................................................................ 67 1 Errance wendersienne ............................................................................................................ 68 2 Œil sur le rouleau ................................................................................................................... 77 CHAPITRE 5 VANITÉ, VIDE ET VACUITÉ ......................................................................................... 88 1 Vanité de Still Life ................................................................................................................. 89 2 Vide : souffle sur les ruines ................................................................................................... 94 5 3 Vacuité du bouddhisme ........................................................................................................ 100 CHAPITRE 6 VALEURS DE FRAGMENT .......................................................................................... 105 1 Fascination du fragment ....................................................................................................... 105 2 Fragments filmiques............................................................................................................. 112 3 Concept d’histoire de Benjamin........................................................................................... 119 DEUXIÈME PARTIE. RUINES : APPARITION DU POUVOIR IMPÉRIAL..................... 123 CHAPITRE 7 RETOUR DU PAPIER ................................................................................................... 125 1 Affiches déchirées ................................................................................................................ 126 2 Papier de rebut par terre ....................................................................................................... 133 3 Papier collé sur la banderole ................................................................................................ 139 CHAPITRE 8 VIOLENCE DES CARACTÈRES CHINOIS ...................................................................... 143 1 Répétition du signe de démolition ....................................................................................... 144 2 Rébus, interprétation des caractères ..................................................................................... 149 3 Caractère déformé ................................................................................................................ 154 CHAPITRE 9 CADAVRES EN RUINES .............................................................................................. 158 1 Cadavres anonymes ............................................................................................................. 159 2 Premier empereur et Mao ..................................................................................................... 166 3 Légende Meng Jiang-nü ....................................................................................................... 169 CHAPITRE 10 CATASTROPHE : DU SUBLIME AU MANDAT CÉLESTE .............................................. 175 1 1428 : Sublimes ruines ......................................................................................................... 176 2 Mandat céleste ..................................................................................................................... 181 3 Devant le temple détruit : présence du Mandat céleste ........................................................ 186 CHAPITRE 11 NATION ET FAMILLE ................................................................................................ 189 1 Ramasseurs
Load more

Recommended publications
  • Foucault's Subjectivity and Confucian Cultivation Wei Guan Louisiana State University and Agricultural and Mechanical College, [email protected]
    Louisiana State University LSU Digital Commons LSU Doctoral Dissertations Graduate School 10-27-2017 Education as a Moral Responsibility: Foucault's Subjectivity and Confucian Cultivation Wei Guan Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_dissertations Part of the Curriculum and Instruction Commons Recommended Citation Guan, Wei, "Education as a Moral Responsibility: Foucault's Subjectivity and Confucian Cultivation" (2017). LSU Doctoral Dissertations. 4121. https://digitalcommons.lsu.edu/gradschool_dissertations/4121 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Doctoral Dissertations by an authorized graduate school editor of LSU Digital Commons. For more information, please [email protected]. EDUCATION AS A MORAL RESPONSIBILITY: FOUCAULT’S SUBJECTIVITY AND CONFUCIAN CULTIVATION A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Department of Educational Theory, Policy & Practice by Wei Guan B.S., Northwestern Architecture Engineering Institution, Xi’an, China, 1996 M.A., The University of Iowa, 2005 December 2017 To Awen !ii ACKNOWLEDGEMENTS The first person I want to thank is my advisor, Dr. Petra Munro Hendry. She supported me from the beginning, when I started my Ph.D. in the Curriculum Theory program at Louisiana State University. Recognized for her significant lifetime achievements in Washington DC at the AERA Conference in 2016, Dr. Hendry is revered as an impactful leader in curriculum studies.
    [Show full text]
  • The Analects of Confucius
    The analecTs of confucius An Online Teaching Translation 2015 (Version 2.21) R. Eno © 2003, 2012, 2015 Robert Eno This online translation is made freely available for use in not for profit educational settings and for personal use. For other purposes, apart from fair use, copyright is not waived. Open access to this translation is provided, without charge, at http://hdl.handle.net/2022/23420 Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://hdl.handle.net/2022/23422 The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://hdl.handle.net/2022/23424 CONTENTS INTRODUCTION i MAPS x BOOK I 1 BOOK II 5 BOOK III 9 BOOK IV 14 BOOK V 18 BOOK VI 24 BOOK VII 30 BOOK VIII 36 BOOK IX 40 BOOK X 46 BOOK XI 52 BOOK XII 59 BOOK XIII 66 BOOK XIV 73 BOOK XV 82 BOOK XVI 89 BOOK XVII 94 BOOK XVIII 100 BOOK XIX 104 BOOK XX 109 Appendix 1: Major Disciples 112 Appendix 2: Glossary 116 Appendix 3: Analysis of Book VIII 122 Appendix 4: Manuscript Evidence 131 About the title page The title page illustration reproduces a leaf from a medieval hand copy of the Analects, dated 890 CE, recovered from an archaeological dig at Dunhuang, in the Western desert regions of China. The manuscript has been determined to be a school boy’s hand copy, complete with errors, and it reproduces not only the text (which appears in large characters), but also an early commentary (small, double-column characters).
    [Show full text]
  • Analectas.Pdf
    AAnnaalleeccttaass Confucio A Hanfang ARCA DE SABIDURÍA Prólogo Un buen traductor debe convertirse en el Hombre Invisible: sólo cuando tropieza es cuando se advierte su existencia. Por ello, parecería poco sensato llamar la atención del lector sobre sí mismo desde este primer párrafo; sin embargo, las Analectas de Confucio ya han sido traducidas tantas veces que parece necesario explicar desde el principio la naturaleza y el objetivo de esta nueva traducción. Aunque, en cierto sentido, esta obra es fruto de toda una vida dedicada a estudiar la cultura china, he firmado con mi nombre literario, en vez de hacerlo con el nombre original con el que he enseñado, investigado y publicado en el campo de la sinología durante los últimos treinta años. Y con esta decisión he querido sugerir que esta traducción es fundamentalmente la de un escritor, ya que está dirigida no sólo a mis colegas académicos, sino sobre todo a los lectores que no son especialistas y que simplemente desean ampliar su horizonte cultural, pero que no tienen acceso directo al texto original. Entre las traducciones al inglés de las Analectas citadas con más frecuencia, algunas están escritas con elegancia, pero se hallan plagadas de inexactitudes; otras son exactas pero son menos acertadas en su expresión. Yo espero reconciliar el aprendizaje con la literatura. Este ambicioso objetivo puede parecer arrogante o presuntuoso, pero, de hecho, lo único que afirmo es haberme aprovechado de ser el último recién llegado. Apoyándome en una imagen medieval de Bernard de Chartres, los recién llegados son como enanos que se montan en los hombros de gigantes y que, por pequeños que sean, desde su punto de observación pueden ver algo más lejos que sus poderosos predecesores, y este único privilegio justificaría plenamente su osadía.
    [Show full text]
  • Seek and You Will Find It; Let Go and You Will Lose It: Exploring a Confucian Approach to Human Dignity Peimin Ni Grand Valley State University
    Grand Valley State University ScholarWorks@GVSU Funded Articles Open Access Publishing Support Fund 5-7-2014 Seek and You Will Find It; Let Go and You Will Lose It: Exploring a Confucian Approach to Human Dignity Peimin Ni Grand Valley State University Follow this and additional works at: https://scholarworks.gvsu.edu/oapsf_articles Part of the Philosophy Commons ScholarWorks Citation Ni, Peimin, "Seek and You Will Find It; Let Go and You Will Lose It: Exploring a Confucian Approach to Human Dignity" (2014). Funded Articles. 19. https://scholarworks.gvsu.edu/oapsf_articles/19 This Article is brought to you for free and open access by the Open Access Publishing Support Fund at ScholarWorks@GVSU. It has been accepted for inclusion in Funded Articles by an authorized administrator of ScholarWorks@GVSU. For more information, please contact [email protected]. Dao (2014) 13:173–198 DOI 10.1007/s11712-014-9381-2 Seek and You Will Find It; Let Go and You Will Lose It: Exploring a Confucian Approach to Human Dignity Peimin NI Published online: 7 May 2014 # The Author(s) 2014. This article is published with open access at Springerlink.com Abstract While the concept of Menschenwürde (universal human dignity) has served as the foundation for human rights, it is absent in the Confucian tradition. However, this does not mean that Confucianism has no resources for a broadly construed notion of human dignity. Beginning with two underlying dilemmas in the notion of Menschenwürde and explaining how Confucianism is able to avoid them, this essay articulates numerous unique features of a Confucian account of human dignity, and shows that the Confucian account goes beyond the limitations of Menschenwürde.Itis arguably richer and more sophisticated in content, and more constructive for protecting and cultivating human dignity.
    [Show full text]
  • YUEDI LIU/ Rethinking Emotions in Confucian Political Philosophy
    RETHINKING EMOTIONS IN CONFUCIAN POLITICAL PHILOSOPHY Yuedi Liu Abstract: The Confucian political philosophy is empirically grounded upon a private sphere of “emotion” in a more general sense, so “the becoming ontology” of emotion (Qing 情) stands as its footstone. As a characteristic of Confucian conception and its culture, this substantially private “emotional” experience deals with how to attain communal as well as individual harmony. In Confucian political philosophy, the initial claim is made onto the self- cultivation or moral cultivation on the part of each individual. “The becoming ontology” of emotion, which best reflects the nature of emotions, will be illustrated in four pairs of relationship: 1. Emotion vs. Shamanism (Wu 巫): from “the shamanism rationalized” to “shamanism-transformed emotion”; 2. Emotion vs. Rite (Li 禮): from “rite and Music do good to each other” to “rite comes out of emotions”; 3. Emotion vs. Human Nature (Xing 性 ): from “emotions arise out of human nature” to “mind unites and apprehends human nature and emotions”; 4. Emotions vs. Fact (Shi 實):“to love all equally” vs. “indiscriminate and mutual love”. The Confucian political philosophy is empirically grounded upon a private sphere of “emotion” (Qing 情) in a more general sense, so “the becoming ontology of emotion” stands as its footstone.1 As a characteristic of Confucian conception and its culture, this substantially “emotional” experience deals with how to attain communal as well as individual harmony. 2 In Western political theory, the individual end is dearly cherished but held off from the communal one, because the organic process is displaced which potentially connects the private experience of harmony to the establishment of social harmony.
    [Show full text]
  • ANALEKTOJ DE KONFUCEO （La Tria El La Kvar Libroj De
    ANALEKTOJ DE KONFUCEO （La tria el la Kvar Libroj de Konfuceismo） (Reviziita versio, 2016) 论 语 （儒学经典《四书》之三） （2016 年修订） Esperantigita de Wang Chongfang 王崇芳世译 Eldonita de la Ĉina Esperanto-Eldonejo Beijing, 1996 中国世界语出版社 北京，1996 ENHAVO Antaŭparolo 前言 La Teksto de ANALEKTOJ DE KONFUCEO 《论语》正文 Notoj 注释 Postparolo al la reviziita versio 修订本后记 Apendico: saĝaj vortoj el ANALEKTOJ DE KONFUCEO 出自《论语》的经典名 句（已收入拙编《中华汉世语典》） PRONONCA ŜLOSILO DE LA PROPRAJ NOMOJ EN NIAJ TRADUKOJ 专有名词中汉语拼音字母读法 La ĉinaj propraj nomoj latinigitaj laŭ la ĉina oficiala sistemo de transskribo povas esti prononcataj proksimume kiel la Esperantaj kun la jenaj esceptoj: Konsonantoj: ch = ĉ h = ĥ j = ĝj q = ĉj r = ĵ sh= ŝ w = ŭ x = ŝj y = j zh = ĝ Kombinoj de vokaloj: ai = aj ei = ej ao = aŭ ou = oŭ ia = ja ie = je iao = jaŭ iou = joŭ uo = ŭo uai = ŭaj uei = ŭej uan = ŭan uang = ŭang weng = ŭeng yu = ju ü = ju u post j, q, x = ju ANTAŬPAROLO Analektoj de Konfuceo, la konfuceana Biblio, estas kolekto de eldiroj kaj anekdotoj de Konfuceo kaj liaj disĉiploj. Ĝi estis kompilita de disĉiploj de Konfuceo kaj disĉiploj de liaj disĉiploj post lia morto. La libro konsistas el dudek ĉapitroj kaj ĉiu ĉapitro kun nombro da sekcioj, kaj ĉiu sekcio enhavas en si unu aŭ pli da pecoj de parolo aŭ anekdoto. La enhavo de tiu ĉi verko estas tre ampleksa. Ĝi inkluzivas vidpunktojn de Konfuceo pri politiko, filozofio, eduko, etiko, principoj de morala konduto, literaturo, artoj ktp. Konfuceo (551 — 479 a.K.) naskiĝis en la urbo Zou (la nuna Qufu, la provinco Shandong) de la regno Lu.
    [Show full text]
  • By Gu Yanwu 亗⚾↖ (1613–1682)
    BROWN: An Experiment in Reviving Gu Yanwu Appendix A Translation and Introduction to the Disquisitions on the Imperial System ( Junxian lun 䜑㑓䄆; ca. 1670s), by Gu Yanwu 亗⚾↖ (1613–1682) MIRANDA BROWN A word about the rhetoric of the Disquisitions on the Imperial System is in order. The Disquisitions , in nine parts, may not look like theory to the uninitiated reader. For one thing, the essay, a paragon of economy, runs less than three thousand characters in length; in this regard, the Disqui- sitions offers a contrast to wordier European classics of political theory, such as the Leviathan . For another, much of the argumentation relies upon an understanding of history. Historical figures and institutions are men- tioned with little explanation—a point for which Gu can be forgiven, as he envisioned a readership of the classically trained. Challenges aside, the appeal of the Disquisitions is clear. Composed in a tight parallel prose, the formal aspects of the essay reinforce the systematic nature of Gu’s think- ing. In addition, the essay is written in a straightforward style. Abstruse literary allusions have been omitted in favor of folk metaphors, such as the stash of gold or the equerry—a feature reminiscent of the Platonic Dialogues . The text is furthermore marked by its logical rigor. As with modern philosophers, Gu defines his key terms and makes use of potential objections to entertain contrary points of view. The latter no doubt had its rhetorical purposes, for the imaginary objections allow the author to furnish a more robust version of his original position. Part I If we understand how the feudal order ( fengjian ሱᔪ ) was transformed into that of centralized, imperial rule ( junxian 䜑㑓 ), then we are also aware that the defects of the imperial system necessitated later changes in the system of rule.
    [Show full text]
  • JET10 File (Final Co
    THE RECEPTIVE TRANSCENDENCE OF KNOWLEDGE AND THE “FOURTH COGITO”: TOWARDS A CONTENT-FULL NOTION OF “EARLY PHENOMENOLOGY” Josef Seifert Abstract: There is a purely historical notion of “Early Phenomenology” (from the late 19th century to 1939), a period during which Husserl’s move towards transcendental phenomenology (1905 and 1913) has occurred that led to the break between him and almost the entire Göttingen and Munich circle of early phenomenologists. Evidence about the essence of knowledge, especially of a priori knowledge of essences and states of affairs grounded in them, but also of the phenomenological fourth cogito-argument (after Augustine’s, Descartes’ and Husserl’s) shows that the act of cognition is characterized by a transcendent receptive grasp of beings, essences, principles of ontology and logic, and other data that are autonomously existing “in themselves” and yet clearly given in intentional cognitive acts as being irreducible to noemata and purely intentional and constituted objects of conscious acts. The transcendence of the act of knowledge rejected by Husserl from his Beilagen to “The Idea of Phenomenology” (1905) on, and its strong defense by some phenomenologists, leads to a contentful concept of “early phenomenology” as an objectivist and realist phenomenology. Such a “phenomenology of cognitive transcendence” was ably defended in the Prolegomena of Husserl’s Logical investigations, various works of Scheler, Reinach , Hildebrand, and others, leading to a deep break within the phenomenological movement and to the
    [Show full text]
  • The Taizhou Movement
    The Taizhou Movement Being Mindful in Sixteenth Century China Johanna Lidén Academic dissertation for the Degree of Doctor of Philosophy in History of Religion at Stockholm University to be publicly defended on Saturday 8 December 2018 at 10.00 in hörsal 7, Universitetsvägen 10 D. Abstract The aim of this thesis is to define and analyze the religious ideas, praxis and organizations of the Taizhou movement using the earliest sources from the Ming dynasty. The Taizhou movement originated with a salt merchant named Wang Gen (1493–1541), who became a disciple of the well-known Neo-Confucian philosopher Wang Yangming (1472–1529). Wang Gen’s thoughts were similar to his, but his ideas about protecting and respecting the self were new. These ideas and the pursuit of making one’s mind calm inspired his followers who, like Wang Gen, tried to put them into practice. The thesis contextualizes Wang Gen and some of his followers who where active in the sixteenth century such as Yan Jun, Luo Rufang and He Xinyin. It contains texts which have not been translated into English before. Contrary to previous research, the thesis proposes that the Taizhou practitioners did not form a “school” in the strict sense of the word but became a “movement”. The reason was that their ideas corresponded to the anxieties and concerns of people from all levels of society and that they engaged in social and religious activities on the local level. Their ideas and praxis are heterogeneous, a result of the free discussions that were held in private academies. The religious praxis of the Taizhou movement included singing, reciting, individual and communal meditation, discussions and ethical commitments.
    [Show full text]
  • Selections from the Confucian Analects: on Government
    Primary Source Document with Questions (DBQs) SELECTIONS FROM THE CONFUCIAN ANALECTS: ON GOVERNMENT Introduction Confucius (the Latinized version of Kong Fuzi, “master Kong”) or, to call him by his proper name, Kong Qiu (551-479 BCE) lived at a time of political turmoil and transition. The China of his time consisted of a number of small feudal states, which, although theoretically subject to the kings of the Zhou Dynasty, were actually independent. Confucius and many of his contemporaries were concerned about the state of turmoil, competition, and warfare between the feudal states. They sought philosophical and practical solutions to the problems of government — solutions that, they hoped, would lead to a restoration of unity and stability. Confucius had no notable success as a government official, but he was renowned even in his own time as a teacher. His followers recorded his teachings a generation or two after his death, and these teachings remain influential in China, Vietnam, Korea, and Japan to this day. The anecdotes and records of short conversations compiled by his disciples go under the English title of the Analects. The excerpts from the Analects presented below are specifically concerned with the problem of government. Document Excerpts with Questions (Longer selection follows this section) From Sources of Chinese Tradition, compiled by Wm. Theodore de Bary and Irene Bloom, 2nd ed., vol. 1 (New York: Columbia University Press, 1999), 44-63. © 1999 Columbia University Press. Reproduced with the permission of the publisher. All rights reserved. Selections from the Confucian Analects: On Government 1:5 The Master said, “In ruling a state of a thousand chariots, one is reverent in the handling of affairs and shows himself to be trustworthy.
    [Show full text]
  • The Analects of Confucius
    The Analects of Confucius draft, August 2005, R. Eno, Indiana University Book I Notes 1.1 The Master said: To study and at due 1.1 ‘The Master’ refers to Confu- cius: Kongzi (孔子), or ‘Master times practice what one has studied, is this not Kong.’ a pleasure? When friends come from distant There are three precepts places, is this not joy? To remain unsoured here; the ‘punch line’ is the last. when his talents are unrecognized, is this not a Junzi (君子): Originally ‘a prince’; used by the Analects to junzi? denote an ideal moral actor. The term is sometimes rendered ‘gen- 1.2 Master You said: It is rare to find a per- tleman’, but has a more emphatic son who is filial to his parents and respectful moral sense, and is left untrans- lated here. At times it merely de- of his elders, yet who likes to oppose his rul- notes a ruler. ing superior. And never has there been one NOTE: More detailed dis- who does not like opposing his ruler who has cussions of key terms may be raised a rebellion. found in the online E574 Glossary. The junzi works on the root – once the 1.2 Master You (You Ruo 有若) root is planted, the dao is born. Filiality and was a disciple. For a brief time respect for elders, are these not the roots of after Confucius’s death, he took on ren? the Master’s role for the group of disciples. NOTE: More details on 1.3 The Master said: Those of crafty words the major disciples are provided in and ingratiating expression are rarely ren.
    [Show full text]
  • The Comparison Between Chinese and Western Well-Being
    Open Journal of Social Sciences, 2017, 5, 181-188 http://www.scirp.org/journal/jss ISSN Online: 2327-5960 ISSN Print: 2327-5952 The Comparison between Chinese and Western Well-Being Defeng Yang, Han Zhou School of management, Jinan University, Guangzhou, Guangdong How to cite this paper: Yang, D.F. and Abstract Zhou, H. (2017) The Comparison between Chinese and Western Well-Being. Open The marked variation between China and other nations in well-being may be Journal of Social Sciences, 5, 181-188 due to the influence of national culture [1]. Considering the dramatically dif- https://doi.org/10.4236/jss.2017.511013 ferent cultural background between China and western societies, to investi- Received: October 30, 2017 gate comprehensively Chinese well-being is important. In this literature re- Accepted: November 27, 2017 view, firstly, we will introduce the understanding of well-being for Chinese Published: November 30, 2017 people. Secondly, we introduce the concept of beauty, which is an important component of Chinese well-being be neglected by western scholars. Thirdly, Copyright © 2017 by authors and Scientific Research Publishing Inc. the differences between Chinese and western well-being are presented. This work is licensed under the Creative Commons Attribution International Keywords License (CC BY 4.0). http://creativecommons.org/licenses/by/4.0/ Well-Being, Beauty, Chinese Culture, Culture Comparison Open Access 1. Well-Being in China Chinese researchers normally view well-being as subjective well-being based on traditional culture and values. The meaning of well-being in China is more like “happiness” or “subjective well-being” in related English literatures [2].
    [Show full text]