Chinas Cosmopolitan Empire: the Tang Dynasty Free Download

Total Page:16

File Type:pdf, Size:1020Kb

Chinas Cosmopolitan Empire: the Tang Dynasty Free Download CHINAS COSMOPOLITAN EMPIRE: THE TANG DYNASTY FREE DOWNLOAD Mark Edward Lewis,Timothy Brook | 368 pages | 02 May 2011 | HARVARD UNIVERSITY PRESS | 9780674033061 | English | Cambridge, Mass., United States China's Cosmopolitan Empire: The Tang Dynasty And that does not even consider the question of the role of women in the elites of the Tang either. With joint attacks by Silla and Tang armies under commander Li Shiji —the Kingdom of Goguryeo was destroyed by Religions of Ancient China. Thus ended the Tang dynasty during the sack of Chang'an in See also: Administrative divisions of the Tang dynasty. Empress Wu's rise to power was achieved through cruel and calculating tactics: a popular conspiracy Chinas Cosmopolitan Empire: The Tang Dynasty stated that she killed her own baby girl and blamed it on Gaozong's empress so that the empress would be demoted. These main intersecting roads formed rectangular wards with walls and four gates each, and each ward filled with multiple city blocks. Princeton University Press. Beijing: Morning Glory Publishers. Open Preview See a Problem? The arts also attracted scholars, many of whom were esteemed for their calligraphy. In the Tang period, Taoism and Buddhism were commonly practiced ideologies that played a large role in people's daily lives. Mark Lewis captures a dynamic era in which the empire reached its greatest geographical extent under Chinese rule, painting and ceramic arts flourished, women played a maj The Tang dynasty is often called China's "golden age," a period of commercial, religious, and cultural connections from Korea and Japan to the Persian Gulf, and a time of unsurpassed literary creativity. The Uighurs built the first Manichean monastery in China inyet in the Tang government ordered that the property of all Manichean monasteries be confiscated in response to the outbreak of war with the Uighurs. In winterLi Yuan occupied Chang'anrelegated Emperor Yang to the position of Taishang Huang or retired emperor, and acted as regent to the puppet child-emperor, Yang You. Edge Induced Cohesion. Late period poet Li Shangyin, born Chinas Cosmopolitan Empire: The Tang Dynasty A. To be cosmopolitan is to be in danger of decadence and weakness, and if the Tang eventually succumbed to that weakness, they did at least have a lot to show for themselves in terms of their power and their culture for a period of more than two hundred years, and that is not nothing. Western Jin. What was it that made the Tang so cosmopolitan? New York: Macmillan. As a consequence, wheat cake shared a considerable amount in the staple of Tang. At some point I will try to read the tale of Li Wa and perhaps that tale will give me combined with this book's content give me a better understanding on what being a inhabitant of Chinas Cosmopolitan Empire: The Tang Dynasty China meant. About Mark Edward Lewis. After that the author discusses the early Tang period from its founding in the revolutionary end of the previous Sui dynasty to the An Lushan rebellion that shook the empire to the core 2which is then followed by a discussion of the fate of late Tang society with its struggle against the power of warlords and the increasing power of Southern economic monopolists 3. As it was now, it meant I could not really grasp the societal havoc that was caused by the An Lushan rebellion and the later events of political and societal disintegration that led to the period of five dynasties and thereafter the first southern focused dynasty, the Sung. Davis, translator. Never does Edward Lewis open the debate on what he means with the concept cosmopolitan, what it meant to those he discussed Chinas Cosmopolitan Empire: The Tang Dynasty the occasional side remark here and Chinas Cosmopolitan Empire: The Tang Dynasty. Xian Tombs of Qin Dynasty Inpeasants digging a well near the city of Xian, in Shaanxi province, China, stumbled upon a cache of life-size, terracotta figures of soldiers at what was later determined to be the burial complex of the first emperor of the Qin Dynasty, Qin Shi Huang B. The early Tang government established modest grain and cloth taxes on each household, persuading households to register and provide the government with accurate demographic information. Lexington Books. The author then spends some time talking about urban life 4especially in its two most important cities, where political power was long centered, Chinas Cosmopolitan Empire: The Tang Dynasty rural life that was dominated by landlords and by the decreasing Chinas Cosmopolitan Empire: The Tang Dynasty of free peasantry on the tax rolls 5. Goodreads helps you keep track of books you want to read. These Three Departments and Six Ministries included the personnel administration, finance, rites, military, justice, and public works—an administrative model which would last until the fall of the Qing dynasty — It was an era noted for its initial prosperity and tumultuous final years, and Chinas Cosmopolitan Empire: The Tang Dynasty being only the second time that China was not ruled by the Han people. The previous high standard of writing in the series is maintained here. When the Chinese prefectural government officials traveled to the capital in the year to give the annual report of the affairs in their districts, Emperor Taizong discovered that many had no proper quarters to rest in and were renting rooms with merchants. Email Subscription Enter your email address to subscribe to this blog and receive notifications of new posts by email. Even lower-class women's robes would have sleeves four to five feet in width. All the names frankly went over my head, but I like that I now have a sense of what life was like during the Tang Dynasty. By the yearEmperor Xuanzong discarded the policy of conscripting soldiers that were replaced every three years, replacing them with long-service soldiers who were more battle-hardened and efficient. Her toilet completed, all she did was gaze at the reflection of spring in the mirror, So young she did not know what happened outside her doors. At the beginning of the sixth century A. A Journey into China's Antiquity. Although the next heir apparent kept a lower profile, in he was accused by Wu of plotting a rebellion and was banished. Although written in a scholarly manner, this book may be enjoyable for a general reader. After a series of rebellions between and in today's Hebei, ShandongHubei and Henan provinces, the government had to officially acknowledge the jiedushi's hereditary ruling without accreditation. Ascending the Chinese Throne. The poet Lu Tong — devoted most of his poetry to his love of tea. Li Zhao rated it it was amazing Jan 18, In Bosworth, C. These chapters are not at all connected beyond the occasional little remark and reference and one could easily have chopped op the book in articles and published those one at the time. Retrieved September 10, Main article: Chang'an. Black lives matter. In A. Although she entered Emperor Gaozong 's court as the lowly consort Wu Wei Liang, Wu Zetian rose to the highest seat of power inestablishing the short-lived Wu Zhou. Like the earlier Han Chinas Cosmopolitan Empire: The Tang Dynasty, the Tang dynasty along with Turkic allies conquered and subdued Central Asia during the s and s. This was edited into another history labeled the New Book of Tang in Chinas Cosmopolitan Empire: The Tang Dynasty to distinguish it, which was a work by the Song historians Ouyang Xiu —Song Qi —et al. Tea was viewed then as a beverage of tasteful pleasure and with pharmacological purpose as well. Hence it is a subject of inquiry which can on no account be neglected. In he controlled the imperial court and forced Emperor Zhaozong of Tang to move the capital to Luoyang, preparing to take the throne himself. Yangzhou was the headquarters for the Tang government's salt monopoly, and was the greatest industrial center of China. The commission began the practice of selling merchants the rights to buy monopoly saltwhich they would then transport and sell in local markets. No trivia or quizzes yet. It also does well at torpedoing national mythology. One of the world's oldest surviving printed documents is a miniature Buddhist dharani sutra unearthed at Xi'an in and dated roughly from to McMullen, University of Cambridge. China Condensed: Years of History and Culture. Qin — BC..
Recommended publications
  • Full Text(PDF)
    CHAPTER 1: DEFINING HISTORY 1. Perceptions vs. facts The word history is on occasion defined as “the truth about past events.” That definition is then extended to “past events as they actually occurred.” Going by that assumption, we might conclude that history exists in the realm of objective reality, and is unbiased, impartial, immutable, and precise. But a closer examination reveals that this definition does not reflect the meaning of the word history as we use it. A more accurate description would be “past events as we perceive them.” In other words, when we speak of history we are talking about past events created (or recreated) by human perception. So history is not past events as they actually occurred. We enter into various debates about past events, but we must remember that we are discussing past events as we perceive them, not as they actually happened. I beg your indulgence as I rephrase my argument. Readers of this book have at your command a wide variety of fragmented knowledge pertaining to history: Japanese history, Chinese history, Korean history, world history, the history of biology, the history of the Earth, the history of the universe. The first definition of history I offered, i.e., past events as they actually occurred, colors every bit of that fragmented knowledge. But again, history is not past events as they actually occurred. It is simply history being made real by our perceptions. But is it acceptable to perceive history arbitrarily, in any way that pleases us? Of course not. Historical fact must take precedence. Perceptions must be subordinate to the truth of past events.
    [Show full text]
  • The History of World Civilization. 3 Cyclus (1450-2070) New Time ("New Antiquity"), Capitalism ("New Slaveownership"), Upper Mental (Causal) Plan
    The history of world civilization. 3 cyclus (1450-2070) New time ("new antiquity"), capitalism ("new slaveownership"), upper mental (causal) plan. 19. 1450-1700 -"neoarchaics". 20. 1700-1790 -"neoclassics". 21. 1790-1830 -"romanticism". 22. 1830-1870 – «liberalism». Modern time (lower intuitive plan) 23. 1870-1910 – «imperialism». 24. 1910-1950 – «militarism». 25.1950-1990 – «social-imperialism». 26.1990-2030 – «neoliberalism». 27. 2030-2070 – «neoromanticism». New history. We understand the new history generally in the same way as the representatives of Marxist history. It is a history of establishment of new social-economic formation – capitalism, which, in difference to the previous formations, uses the economic impelling and the big machine production. The most important classes are bourgeoisie and hired workers, in the last time the number of the employees in the sphere of service increases. The peasants decrease in number, the movement of peasants into towns takes place; the remaining peasants become the independent farmers, who are involved into the ware and money economy. In the political sphere it is an epoch of establishment of the republican system, which is profitable first of all for the bourgeoisie, with the time the political rights and liberties are extended for all the population. In the spiritual plan it is an epoch of the upper mental, or causal (later lower intuitive) plan, the humans discover the laws of development of the world and man, the traditional explanations of religion already do not suffice. The time of the swift development of technique (Satan was loosed out of his prison, according to Revelation 20.7), which causes finally the global ecological problems.
    [Show full text]
  • The Making of Modern Japan
    The Making of Modern Japan The MAKING of MODERN JAPAN Marius B. Jansen the belknap press of harvard university press Cambridge, Massachusetts London, England Copyright © 2000 by the President and Fellows of Harvard College All rights reserved Printed in the United States of America Third printing, 2002 First Harvard University Press paperback edition, 2002 Book design by Marianne Perlak Library of Congress Cataloging-in-Publication Data Jansen, Marius B. The making of modern Japan / Marius B. Jansen. p. cm. Includes bibliographical references and index. isbn 0-674-00334-9 (cloth) isbn 0-674-00991-6 (pbk.) 1. Japan—History—Tokugawa period, 1600–1868. 2. Japan—History—Meiji period, 1868– I. Title. ds871.j35 2000 952′.025—dc21 00-041352 CONTENTS Preface xiii Acknowledgments xvii Note on Names and Romanization xviii 1. SEKIGAHARA 1 1. The Sengoku Background 2 2. The New Sengoku Daimyo 8 3. The Unifiers: Oda Nobunaga 11 4. Toyotomi Hideyoshi 17 5. Azuchi-Momoyama Culture 24 6. The Spoils of Sekigahara: Tokugawa Ieyasu 29 2. THE TOKUGAWA STATE 32 1. Taking Control 33 2. Ranking the Daimyo 37 3. The Structure of the Tokugawa Bakufu 43 4. The Domains (han) 49 5. Center and Periphery: Bakufu-Han Relations 54 6. The Tokugawa “State” 60 3. FOREIGN RELATIONS 63 1. The Setting 64 2. Relations with Korea 68 3. The Countries of the West 72 4. To the Seclusion Decrees 75 5. The Dutch at Nagasaki 80 6. Relations with China 85 7. The Question of the “Closed Country” 91 vi Contents 4. STATUS GROUPS 96 1. The Imperial Court 97 2.
    [Show full text]
  • Origin Narratives: Reading and Reverence in Late-Ming China
    Origin Narratives: Reading and Reverence in Late-Ming China Noga Ganany Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2018 © 2018 Noga Ganany All rights reserved ABSTRACT Origin Narratives: Reading and Reverence in Late Ming China Noga Ganany In this dissertation, I examine a genre of commercially-published, illustrated hagiographical books. Recounting the life stories of some of China’s most beloved cultural icons, from Confucius to Guanyin, I term these hagiographical books “origin narratives” (chushen zhuan 出身傳). Weaving a plethora of legends and ritual traditions into the new “vernacular” xiaoshuo format, origin narratives offered comprehensive portrayals of gods, sages, and immortals in narrative form, and were marketed to a general, lay readership. Their narratives were often accompanied by additional materials (or “paratexts”), such as worship manuals, advertisements for temples, and messages from the gods themselves, that reveal the intimate connection of these books to contemporaneous cultic reverence of their protagonists. The content and composition of origin narratives reflect the extensive range of possibilities of late-Ming xiaoshuo narrative writing, challenging our understanding of reading. I argue that origin narratives functioned as entertaining and informative encyclopedic sourcebooks that consolidated all knowledge about their protagonists, from their hagiographies to their ritual traditions. Origin narratives also alert us to the hagiographical substrate in late-imperial literature and religious practice, wherein widely-revered figures played multiple roles in the culture. The reverence of these cultural icons was constructed through the relationship between what I call the Three Ps: their personas (and life stories), the practices surrounding their lore, and the places associated with them (or “sacred geographies”).
    [Show full text]
  • Reading the New Ballads: Late Heian Kanshi Poets and Bo Juyi1
    Reading the New Ballads: Late Heian kanshi poets and Bo Juyi1 IVO SMITS (Leiden) In the year Ten’ei 2 (1111) in what was then the capital of Japan, Fujiwara no Tadamichi turned fifteen and in Confucius’ words it was time “to put his mind to study.” Scholarship meant not only the study but also the active practice of literature and the young man was to search for examples to emulate. As Tadamichi was the eldest son of the then Regent, the Retired Emperor Shira- kawa (1053-1129) did not let this moment pass unnoticed and sent him a copy of the collected works of the Chinese poet Bo (also Bai) Juyi (772-846).2 It was not really surprising that the retired sovereign should choose this poet for his courtesy gift. At the time, as well as in present-day Japan, Bo simply was the most famous poet from China. The practice of literature among the male mem- bers of the highest nobility of Heian Japan (794-1185) focused very much on the composition of texts in Chinese (kanbun), with special attention to poetry (kanshi), so that China’s best-known poet seemed an obvious choice. In this particular case, however, Shirakawa’s present led to an important step in broad- ening the range of early medieval Japanese literary subject matter. Throughout Tadamichi’s career as a kanshi poet, Bo was to prove an exceptionally influen- tial source of inspiration and it was Bo’s poetry that tempted Tadamichi to compose some radically new poems himself. When Shirakawa sent his present to the young Tadamichi, Bo Juyi’s poetry had been known in Japan for some three centuries.
    [Show full text]
  • Women Rulers in Imperial China
    NAN N Ü Keith McMahonNan Nü 15-2/ Nan (2013) Nü 15 179-218(2013) 179-218 www.brill.com/nanu179 ISSN 1387-6805 (print version) ISSN 1568-5268 (online version) NANU Women Rulers in Imperial China Keith McMahon (University of Kansas) [email protected] Abstract “Women Rulers in Imperial China”is about the history and characteristics of rule by women in China from the Han dynasty to the Qing, especially focusing on the Tang dynasty ruler Wu Zetian (625-705) and the Song dynasty Empress Liu. The usual reason that allowed a woman to rule was the illness, incapacity, or death of her emperor-husband and the extreme youth of his son the successor. In such situations, the precedent was for a woman to govern temporarily as regent and, when the heir apparent became old enough, hand power to him. But many women ruled without being recognized as regent, and many did not hand power to the son once he was old enough, or even if they did, still continued to exert power. In the most extreme case, Wu Zetian declared herself emperor of her own dynasty. She was the climax of the long history of women rulers. Women after her avoided being compared to her but retained many of her methods of legitimization, such as the patronage of art and religion, the use of cosmic titles and vocabulary, and occasional gestures of impersonating a male emperor. When women ruled, it was an in-between time when notions and language about something that was not supposed to be nevertheless took shape and tested the limits of what could be made acceptable.
    [Show full text]
  • Political and Ritual Usages of Portraits of Japanese
    POLITICAL AND RITUAL USAGES OF PORTRAITS OF JAPANESE EMPERORS IN EIGHTEENTH AND NINETEENTH CENTURIES by Yuki Morishima B.A., University of Washington, 1996 B.F.A., University of Washington, 1996 M.S., Boston University, 1999 M.A., University of Pittsburgh, 2007 Submitted to the Graduate Faculty of the Kenneth P. Dietrich School of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2013 UNIVERSITY OF PITTSBURGH DIETRICH SCHOOL OF ARTS AND SCIENCES This dissertation was presented by Yuki Morishima It was defended on November 13, 2013 and approved by Katheryn Linduff, Professor, Art and Architecture Evelyn Rawski, Professor, History Kirk Savage, Professor, Art and Architecture Dissertation Advisor: Karen Gerhart, Professor, Art and Architecture ii Copyright © by Yuki Morishima 2013 iii POLITICAL AND RITUAL USAGES OF PORTRAITS OF JAPANESE EMPERORS IN EIGHTEENTH AND NINETEENTH CENTURIES Yuki Morishima, PhD University of Pittsburgh, 2013 This dissertation examines portraits of Japanese emperors from the pre-modern Edo period (1603-1868) through the modern Meiji period (1868-1912) by questioning how the socio- political context influenced the production of imperial portraits. Prior to Western influence, pre- modern Japanese society viewed imperial portraits as religious objects for private, commemorative use; only imperial family members and close supporters viewed these portraits. The Confucian notion of filial piety and the Buddhist tradition of tsuizen influenced the production of these commemorative or mortuary portraits. By the Meiji period, however, Western portrait practice had affected how Japan perceived its imperial portraiture. Because the Meiji government socially and politically constructed the ideal role of Emperor Meiji and used the portrait as a means of propaganda to elevate the emperor to the status of a divinity, it instituted controlled public viewing of the images of Japanese emperors.
    [Show full text]
  • Rethinking Chinese Kinship in the Han and the Six Dynasties: a Preliminary Observation
    part 1 volume xxiii • academia sinica • taiwan • 2010 INSTITUTE OF HISTORY AND PHILOLOGY third series asia major • third series • volume xxiii • part 1 • 2010 rethinking chinese kinship hou xudong 侯旭東 translated and edited by howard l. goodman Rethinking Chinese Kinship in the Han and the Six Dynasties: A Preliminary Observation n the eyes of most sinologists and Chinese scholars generally, even I most everyday Chinese, the dominant social organization during imperial China was patrilineal descent groups (often called PDG; and in Chinese usually “zongzu 宗族”),1 whatever the regional differences between south and north China. Particularly after the systematization of Maurice Freedman in the 1950s and 1960s, this view, as a stereo- type concerning China, has greatly affected the West’s understanding of the Chinese past. Meanwhile, most Chinese also wear the same PDG- focused glasses, even if the background from which they arrive at this view differs from the West’s. Recently like Patricia B. Ebrey, P. Steven Sangren, and James L. Watson have tried to challenge the prevailing idea from diverse perspectives.2 Some have proven that PDG proper did not appear until the Song era (in other words, about the eleventh century). Although they have confirmed that PDG was a somewhat later institution, the actual underlying view remains the same as before. Ebrey and Watson, for example, indicate: “Many basic kinship prin- ciples and practices continued with only minor changes from the Han through the Ch’ing dynasties.”3 In other words, they assume a certain continuity of paternally linked descent before and after the Song, and insist that the Chinese possessed such a tradition at least from the Han 1 This article will use both “PDG” and “zongzu” rather than try to formalize one term or one English translation.
    [Show full text]
  • The Contributions of Salient Vietnamese Zen Masters to the Development of Buddhism During Ly and Tran Dynasties
    THE CONTRIBUTIONS OF SALIENT VIETNAMESE ZEN MASTERS TO THE DEVELOPMENT OF BUDDHISM DURING LY AND TRAN DYNASTIES Ven. Nguyen Ngoc Minh (Thich Minh Duyen) A Thesis Submitted in Partial Fulfilment Of The Requirements for the Degree of Master of Arts (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University C.E. 2017 The Contributions of Salient Vietnamese Zen Masters to The Development of Buddhism During Ly and Tran Dynasties Ven. Nguyen Ngoc Minh (Thich Minh Duyen) A Thesis Submitted In Partial Fulfilment Of The Requirements for the Degree of Master of Arts (Buddhist Studies) Graduate school Mahachulalongkornrajavidyalaya University C.E. 2017 (Copyright by Mahachulalongkornrajavidyalaya University) Thesis Title : The Contributions of Salient Vietnamese Zen Masters to The Development of Buddhism During Ly and Tran Dynasties Researcher : Ven. Nguyen Ngoc Minh (Thich Minh Duyen) Degree : Master of Arts (Buddhist Studies) Thesis Supervisory Committee : Phramaha Somphong Khunakaro, Dr., Pāli IX, B.A. (Educational Administration), M.A. (Philosophy), Ph.D. (Philosophy) : Asst. Prof. Dr. Sanu Mahatthanadull, B.A. (Advertising), M.A. (Buddhist Studies), Ph.D. (Buddhist Studies) Date of Graduation : March 10, 2018 Abstract This is a qualitative research three objectives: (1) To study the conditions of problem of Buddhism in Vietnam before Ly and Tran dynasties; (2) To study salient Vietnamese Masters during Ly and Tran dynasties; (3) To study the contributions made by Salient Vietnamese Zen Masters to the development of Buddhism during Ly and Tran dynasties. This research shows that after becoming independent in 938 from Chinese, conditions of problem about politics, economy after wars so weak and Ngo, Dinh, Tien Le dynasties which were three short dynasties cannot play a vital role for the development of Buddhism during these dynasties.
    [Show full text]
  • Statler 8/16-50
    Taira Tadamori was annoyed. Very annoyed. A Chinese ship lay offshore loaded with goods that meant hefty profits. But here too were the pests he had he had tried to dodge: Dazaifu inspectors intent on boarding the ship, interrogating the captain, and inspecting the cargo so they could nab a considerable part of it in the name of taxes and fees. The ship’s captain was fuming. Had Taira Tadamori forgotten his assurance that at this out-of-the-way anchorage there would be no hungry officials? On the strength of that promise he had by-passed the familiar port of Hakata to sail a long, looping course southward around Kyushu’s western outreaches through island-clogged passages and bays then back northward more than sixty miles to the farthest shore of the gulf called the Ariake Sea. Here, he had been assured, was the security of the estate that Tadamori managed. Tadamori tried to cool the irate Chinese. He insisted that he could handle the situation. As manager he represented the owners of the estate, and though it was held by a temple in the capital that temple had been founded by imperial order and the estate was in fact part of the lanes belonging to the imperial family. In this year 1133 the head of the imperial family was the retired emperor Toba, the most influential man in the capital. Toba took a keen interest in the family lands. He was zealous in expanding them and he would not look kindly on any attempt to cut into the revenue they yielded.
    [Show full text]
  • Truth, Rumours, and the Decision-Making of the Shimazu Warrior Family in 16 Th Century Japan
    Running the Domain: Truth, Rumours, and the Decision-Making of the Shimazu Warrior Family in 16 th Century Japan by Vincent Chan A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2020 Doctoral Committee: Professor Hitomi Tonomura, Chair Assistant Professor Erin L. Brightwell Associate Professor Christian de Pee Associate Professor Hussein Anwar Fancy Vincent Chan [email protected] ORCID iD: 0000-0001-9001-1667 © Vincent Chan 2020 ACKNOWLEDGMENTS I wish to thank my advisor Dr. Hitomi Tonomura for her support and guidance as I pursued this project. I would not have been able to complete this dissertation without her help and patience throughout the past several years. I owe a large part of my intellectual and academic development to Dr. Tonomura’s tutelage, and I cannot overstate how thankful I am for her support. I also want to thank Dr. Christian de Pee for expanding my knowledge and understanding beyond the bounds of my immediate interests of Japanese history. My gratitude extends to Dr. Erin Brightwell and Dr. Hussein Fancy, members of my dissertation committee, for providing me with invaluable advice on improving and refining my dissertation. I owe Dr. Pär Cassel, Dr. Vic Lieberman, and Dr. Brian Porter-Sz űcs a huge thank you for teaching me a lot about pedagogy and helping me truly understand what it means to be a professor. Beyond all the support I was lucky enough to receive from the professors at the University of Michigan, I am indebted to Dr.
    [Show full text]
  • The Way of Highest Clarity
    The Way of Highest Clarity The Way of Highest Clarity 上 清 道 Nature, Vision and Revelation in Medieval China Three Pines Press Magdalena, NM Three Pines Press P.O. Box 207 Magdalena, NM 87825 © 2008 by James Miller All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. 9 8 7 6 5 4 3 2 1 Printed in the United States of America. This edition is printed on acid-free paper that meets the American National Standard Institute Z39.48 Standard. Distributed in the United States by Three Pines Press. __________________________________________ Library of Congress Cataloging-in-Publication Data Miller, James, 1968- The way of highest clarity : nature, vision and revelation in medieval China / James Miller. p. cm. Includes bibliographical references and index. ISBN 978-1-931483-09-4 (alk. paper) 1. Taoism--China. 2. Taoists--China. I. Title. II. Title: Nature, vision and revelation in medieval China. BL1910.M56 2008 299.5'149--dc22 2008025354 To Anne M. Oppenheim & Michael J. Oppenheim There is in God (some say) A deep, but dazzling darkness; as men here Say it is late and dusky, because they See not all clear; O for that night! where I in him Might live invisible and dim. From The Night by Henry Vaughan (1621–1695) Contents INTRODUCTION 1 1. THE WAY OF HIGHEST CLARITY 12 History 13 Anthropology 17 Theology 22 Religion 28 2. NATURE 30 Natural Spaces 32 Natural Gods 42 Absent Nature 52 3.
    [Show full text]