FIT Document(C:\Users\WSPWBB

Total Page:16

File Type:pdf, Size:1020Kb

FIT Document(C:\Users\WSPWBB Lin Ming the culture of filial piety is an important part of China's traditional culture, article from the historical evolution of the definition of the culture of filial piety and talked about, describes the influence of filial piety culture to ancient society and function, including the impact on the construction of law and on the effectiveness of the implementation of the new law, as well as stable social and cultural function. Proposed revitalization of the culture of filial piety in the present situation of China's aging society meaningful and happy families, maintain social stability and improve people's ethical quality, plays an active role. filial piety culture曰Confucian曰pension曰family Filial piety culture is an important part call filial piety, filial piety, filial piety, is of Chinese traditional culture, and is the actually a separate expression of the different spiritual foundation of Chinese culture, aspects of a thing, which is a progressive and society, politics, law and enlightenment. Filial backward relationship. The original meaning piety is not only the most basic requirements of the filial piety is 野parents冶, made up of of Confucian political and ethical and value filial consciousness, the concept of filial piety standard, moral enlightenment of choice, in and filial conduct for, is the younger the field of filial piety culture in Chinese generation in handling the relationship with traditional culture in a core position, it's not the elders in the family should have moral only a kind of parent-child ethics code of quality and must abide by the code of ethics and values, but also contains the conduct. Filial piety emphasizes the politics, philosophy, religion and other theoretical aspects of filial piety, which is a aspects of cultural significance. compound concept, which has both cultural connotations and institutional etiquette, covering the contents of respect, devotion, health, and ending. And filial piety culture refers to the Chinese culture and the Chinese consciousness of filial piety, filial conduct for content and way, and its historical process , the political attribute and extensive social yan Traditional Chinese culture can be called combined, is to cover all about filial piety filial piety in some sense. What we usually thought theory, law, system, behavior norms, 89 Elder Law folk customs, such as social phenomenon. It Confucianism advocates filial piety culture includes cultural landscape, historical stories, and moral norms to maintain human feelings, legends, folk customs, literature, art, and encourages people to promote such education, moral cultivation and aesthetic feelings and ethical obligations to the clan, taste. The filial rule, is filial piety culture country, society and country. And the old between represents a parent-child ethics code spirit. Instead of limiting filial piety to the of ethics and values, also affect and relationship between parents and children, implementation to the ancient political, Confucianism expanded it to be respectful of social, legal, education and other fields, has all the old and respected members of the become an important method in governing. family. According to the thought of the 野old冶 Therefore, the filial piety of the Chinese is of care for the elderly, and people, they have almost the biggest characteristic that respect for the elderly by statue on raising distinguishes them from other peoples. social old man of the family and then The connotation of filial piety culture is expanded to respect all of the elderly and the also the basic problem of filial culture elderly, require people to not only respect for research. The academic circle generalizes the their parents, but also with the same feelings connotation of filial piety and filial piety from to love other people爷s parents. the aspects of literature, history, ethics, chemistry and sociology. For example, filial piety is mainly composed of love, respect, loyalty and harmony. Love, respect, loyalty At present it is generally believed that and obedience are the ethical essence of filial filial piety late in the clan society patriarchal piety. Some of the content of filial piety is clan era, to the western zhou dynasty spring summarized as: I have the honour to use it, to and autumn period, filial piety to start from respect my parents; The parents have disease, the religious significance into pure ethical careful ministering; Family harmony and significance, from the clan ethics into family living together; The parents of the parents; ethics; The book of filial piety began to be Bereavement and sorrow of parents; To carry politicized in theory; When han dynasty, the on the family, to inherit the father's spirit; For rulers in practice to further make its revenge, etc. politicised, appeared the situation of 野filial It is generally believed that the piety冶 governing, filial piety be incorporated connotation of traditional filial piety is mainly in the political and legal system, as the feudal to support parents. Because of the specific autocratic rule of ideological and moral parent-child relationship and the status of the foundation. Therefore, from the concept of elderly in the family, Chinese society has filial piety to the emergence of filial piety; formed a unique family endowment The formation of filial piety theory and filial 野feedback冶 mode, namely in front of the piety culture; The history of filial piety has children no independent ability parents have gone through at least a few stages after the the responsibility of raising children, and filial piety and the alienation of tang and song children when parents are old must do our dynasties. duty to support their parents. Each life comes down to the upbringing of the parents and relatives, in such a nurturing relationship, inevitably will naturally form the children to As a social ideology or as a concept of the parents, loved ones love and respect. people, filial piety should be produced in the 90 The New Value for Chinese Traditional Filial Piety Culture later stage of the patriarchal clan society and filial piety, including 野DE冶 has the same which has already begun to appear in the attributes) has the origin, nature, purpose and relationship of blood relationship and private characteristics of a unified. Emphasizes the ownership. According to the literature significance of this is that the basic norms of documents, filial piety of the initial mean the western zhou dynasty (DE li) and ZuJingZong, people for grateful to our patriarchal ethics values (xiao) inner link and parents and elder family upbringing, unity, is the western zhou dynasty two pillars expression of reverence and grief, gradually of the social superstructure. It should also be produced the 野filial piety冶, enjoy 野filial pointed out that the patriarchal law of the piety冶, 野si xiao冶 concept. After the formation western zhou dynasty plays an important role of the word, the initial form of the hyper in the formation of filial piety culture, and the character can be seen in the oracle bones of patriarchal system has a strong political color, Yin shang. The interpretation of 野filial piety冶 which makes it an important means to as 野filial piety冶 was interpreted by 野erya shi maintain patriarchal rule. xun冶 as 野filial piety冶. Said wen jie zi 野made more vivid explanation: the filial piety野 filial piety, good parents, from the old province, from the child, the child bearing older冶, show filial piety at first is only part of the Spring and autumn have entered a period adjustment between parents and children of turmoil and change. The filial piety of the family ethics, its main content is to worship western zhou dynasty has been shaken by the our ancestors good parents. According to the disintegration of the patriarchal system. In literature, the content of filial piety in the this era, Confucian school, represented by western zhou dynasty and the spring and Confucius, began to transform traditional autumn period is still the ancestor worship, filial piety. With benevolence of Confucius and the way of filial piety is mainly sacrifice. thought of the filial piety since the chow tai li Just as the sacrificial ceremony gradually made a supplement, modification, and evolved into ritual, the inherent content of the development, emphasis on filial piety is not sacrificial ritual is filial piety. So in the only the material 野have冶 to parents, more western zhou dynasty, 野rite冶 and 野filial important is the heart 野fear冶, improve the piety冶 has the inseparable relations, the ritual moral level of filial piety. Confucius is the basic code of conduct, the western zhou "benevolence" in there is the highest criterion dynasty nobles and filial piety is the western of human behavior, and how to put the zhou dynasty patriarchal ethical values of the 野benevolence冶 this common principles in the society, not only on the connotation and filial whole society to realize, we must from the piety are interlinked, have the meaning of野fil- beginning of the filial piety, 野the filial piety is ial piety冶; And also in the origin of filial the foundation of the kernel冶, 野benevolent, homology, that is to have close relationship people also, kiss for big冶, implements the with ancestor worship; And from the point of filial piety, is the starting point of view of development and to also like filial 野benevolence冶. Confucius was also the first piety reflected by the house and of the family to put forward the social and political and country characteristics, so the ritual as significance of filial piety. It was believed the externalization form of filial piety ethics that the filial piety was committed to the filial (including all the judgments of the value piety. He went on to point out: 野the book is in created by system, etiquette 野ritual冶), natural 91 Elder Law the clouds: filial piety, filial piety, relationship between filial piety and politics; brotherhood and politics. Is it also for the Method as well as the practice of filial piety, sake of politics?冶 In the view of Confucius, etc., among them such as Confucius and the practice of filial piety and brotherly love mencius, once people of inheritance, and was applied to politics.
Recommended publications
  • The Body in Packaging Culture: Researching Cosmetic Surgery Within Korea’S Neo-Confucian Culture
    The Body in Packaging Culture: Researching Cosmetic Surgery within Korea’s Neo-Confucian Culture By Eunji Choi Submitted to Utrecht University Graduate Gender Studies Program Main Supervisor: Prof. dr. Anne-Marie Korte Support Supervisor: Dr. Mark Johnson Utrecht, The Netherlands 2015 The Body in Packaging Culture: Researching Cosmetic Surgery within Korea’s Neo-Confucian Culture By Eunji Choi Submitted to Utrecht University Graduate Gender Studies Program Main Supervisor: Prof. dr. Anne-Marie Korte Support Supervisor: Dr. Mark Johnson Approved by: Utrecht, The Netherlands 2015 2 Abstract Contemporary developments within the current global self-care regime have increased the potential of many individuals to control their own bodies, and to have their bodies surveilled by others (Shilling, 2003). The body is understood as a project that needs to be “worked at and accomplished as part of an individual’s self-identity” (Shilling, 2003:4) in this time of ‘high modernity’ (Giddens, 1991). The project of cosmetic surgery is one example of how modern individuals attribute significance both to their bodies and the way their bodies look. In a South Korean context, the cosmetic surgery scene is especially interesting to examine in the light of the uniquely Korean practice of giving cosmetic surgery as a gift, especially to daughters. Ironically, the body has to remain unaltered from how it has been received at birth according to the Neo-Confucian tradition, which continues to form the ideological base of contemporary Korean society. Moreover, this tradition teaches that inward goodness does not depend upon one’s outer appearance, something that is quite opposite to “popular physiognomic assumptions that the body, especially the face, is a reflection of the self” (Featherstone, 2010:195).
    [Show full text]
  • Study and Uses of the I Ching in Tokugawa Japan
    Study Ching Tokugawa Uses of and I Japan the in Wai-ming Ng University Singapore National of • Ching $A (Book Changes) The of 1 particular significance has been book of a history. interest and in Asian East Divination philosophy basis its and derived from it on integral of Being civilization. Chinese within parts orbit the Chinese of the cultural were sphere, Japan traditional Ching development indebted for the the 1 of of its to aspects was culture. Japan The arrived in later sixth than the and little studied text in century no was (539-1186). Japan ancient readership expanded major It literate such Zen to groups as high-ranking monks, Buddhist courtiers, and period warriors medieval in the (1186- 1603). Ching scholarship 1 during reached Tokugawa its period the (1603-1868) apex Ching when the became 1 popular of the influential and Chinese This 2 most texts. one preliminary is provide work aims which brief Ching of overview 1 to essay a a scholarship highlighting Tokugawa Japan, in popularity themes: several of the the text, major writings, schools, the scholars, of/Ching and characteristics the and scholarship. 3 Popularity Ching The of the I popularity Ching Tokugawa of the The Japan in acknowledged I has been by a t• •" :i• •b Miyazaki Japanese number scholars. of Michio Tokugawa scholar of a thought, has remarked: "There by [Tokugawa] reached Confucians consensus was a pre-Tokugawa historical of the For overview Wai-ming in Japan, Ng, Ching "The 1 in text a see Japan," Quarterly Ancient (Summer Culture 1996), 26.2 Wai-ming 73-76; Asian and Ng pp.
    [Show full text]
  • Recent Approaches to Confucian Filial Morality1 Forthcoming in Philosophy Compass
    Recent Approaches to Confucian Filial Morality1 Forthcoming in Philosophy Compass Hagop Sarkissian Department of Philosophy The City University of New York Graduate Center | Baruch College ABSTRACT: A hallmark of Confucian morality is its emphasis on duties to family and kin as weighty features of moral life. The virtue of ‘filiality’ or ‘filial piety’ (xiao 孝), for example, is one of the most important in the Confucian canon. This aspect of Confucianism has been of renewed interest recently. On the one hand, some have claimed that, precisely because it acknowledges the importance of kin duties, Confucianism should be seen as an ethics rooted in human nature that remains a viable system of morality today. On the other hand, some have argued that the extreme emphasis on filial duties is precisely the aspect of Confucian moral philosophy that ought to be jettisoned in favor of greater impartialism; without mitigating its emphasis on filial piety, Confucianism risks irrelevance to modern concerns. In this paper, I will outline the nature of filial morality in the Confucian tradition and discuss these recent contributions to the literature. A hallmark of Confucian morality is its emphasis on duties to family and kin as weighty features of moral life. The virtue of ‘filiality’ or ‘filial piety’ (xiao 孝), for example, is one of the most important in the Confucian canon. This aspect of Confucianism has been of renewed interest recently. On the one hand, some have claimed that, precisely because it acknowledges the importance of kin duties, Confucianism should be seen as an ethics rooted in human nature that remains a viable system of morality today.
    [Show full text]
  • CHING, Julia 1976 to Acquire Wisdom: the Way of Wang Yang-Ming
    The Idea of God in Nakae T5ju Julia Ching INTRODUCTION Nakae T5ju (1608-48) is acknowledged to be the founder of the Wang Yang-ming (Oy5m ei) school of philosophy in Japan—a school which produced such great men as Kuma- za w a Banzan (1619-91), an immediate disciple and chief minister to Ikeda Mitsumasa, feudal lord of Okayama, and Yoshida Shoin (1830-59), a fiery young reformer who paid with his life for his determination to learn from Western science in order to "modernize" Japan. In contrast to these men, Toju led a retiring life, distinguishing himself chiefly as a village teacher, and extending the doctrine and prac­ tice of filial piety beyond the family, to the belief in and worship of a supreme deity. In this study, I should like to focus on Toju's idea of God, and compare it to the Chris­ tian idea. The various influences on the formation and evolution of this idea, whether Confucian, Taoist, Shinto, Buddhist, or even possibly Christian, will also be discussed, in order that we might better understand this idea of God and perceive its uniqueness. LIFE AND THOUGHT Nakae Toju was born in the village of O g aw a, in the pro­ vince of O m i,on the west bank of Lake Biwa, in a quiet and beautiful place which would become known mainly because of his own later fame. From the age of six on, the child lived, not with his parents in O g aw a, but with his grandparents in Shikoku. His sensitivity was probably enhanced by the successive tragic losses, during Toju!s early youth, of his grandmother (1621), grandfather (1622), and father (1625),which effectively left his mother alone and his only close adult kin by the time Toju was age seventeen.
    [Show full text]
  • Virtuous Life, Honored Afterlife and the Evolution of Confucianism
    History in the Making Volume 10 Article 7 January 2017 Virtuous Life, Honored Afterlife and the Evolution of Confucianism Jasmyn Murrell CSUSB Follow this and additional works at: https://scholarworks.lib.csusb.edu/history-in-the-making Part of the Asian History Commons Recommended Citation Murrell, Jasmyn (2017) "Virtuous Life, Honored Afterlife and the Evolution of Confucianism," History in the Making: Vol. 10 , Article 7. Available at: https://scholarworks.lib.csusb.edu/history-in-the-making/vol10/iss1/7 This Article is brought to you for free and open access by the History at CSUSB ScholarWorks. It has been accepted for inclusion in History in the Making by an authorized editor of CSUSB ScholarWorks. For more information, please contact [email protected]. Jasmyn Murrell Virtuous Life, Honored Afterlife and the Evolution of Confucianism By Jasmyn Murrell Abstract: Confucius states that we must not focus on the afterlife, because we know so little of it, and we must focus on everyday life. However, Confucianism holds a philosophy of afterlife, even if it is not outright said or depicted. This paper will aim to prove just that. First, through Confucian ideals of being a dutiful person, to grant yourself an honored afterlife, and second, through how Confucianism influenced other religions such as Buddhism and Daoism, which will show a clear depiction of afterlife by considering death rituals, festivals, commune with ancestors, prayers, tomb decor, and the ideology of Confucianism, Daoism, and Buddhism – you will begin to see the depiction of afterlife within Confucianism. But also, you will get to see how Confucianism has evolved and took on traits of both Daoism and Buddhism, which in turn is called Neo-Confucianism.
    [Show full text]
  • Relationship Between Confucian Ethics and Care Ethics: a Reflection, Rejection, and Reconstruction
    RELATIONSHIP BETWEEN CONFUCIAN ETHICS AND CARE ETHICS: A REFLECTION, REJECTION, AND RECONSTRUCTION Qingjuan Sun Abstract: This essay first refutes two extant views on the relationship between Confucian ethics and care ethics, that is, 1) Confucian ethics is a care ethics, and 2) Confucian ethics and care ethics are virtue ethics. It then proposes that a better accommodation of Confucian ethics and care ethics into a single value system is to put them under relation ethics. While Confucian ethics is relation-oriented, care ethics is relation-constituted. Regarding the relationship between Confucian ethics and care ethics, there are two kinds of mainstream opinions. One is represented by Chenyang Li (1994; 2008) and characterizes Confucian ethics, Mencius ethics included, as a care ethics. The other is hold by scholars such as Daniel Star (2002) and Raja Halwani (2003) and regards Confucian ethics and care ethics as virtue ethics. This essay in the following will reject both views and propose a new approach that can accommodate Confucian ethics and care ethics in a single value system. To avoid confusion and ambiguity, two points should be clarified beforehand. First, by Confucian ethics, this essay does not refer to the broad and prolonged ethical tradition of Confucianism, which is far beyond its coverage. Rather, it succeeds previous discussions pertinent to the topic and focuses on Confucius ethics as well as Mencius ethics in elaborating Confucian ethical points. Second, when talking about care ethics, instead of referring it broadly as a cluster of normative ethical theories, this essay, following Li’s arguments, draws support from Carol Gilligan and Nel Noddings’s works.
    [Show full text]
  • FILIAL PIETY in IMPERIAL Cmna
    ISSN 1648-2662 ACTA ORIENTALlA VILNENSIA. 2004 5 FILIAL PIETY IN IMPERIAL CmNA leva Simanaviciute Centre of Oriental Studies, Vilnius University The concept of filial piety is not only a philosophical idea, but also a practical rule of ethics, which has persisted to the present time and is clearly reflected in nowadays' societies of East Asia. The aim of this article, concerning filial piety in imperial China, is to reveal the peculiarities of and the consensuses and contradictions in the conception and interpretation of filiality in Orthodox Confucianism and popular practices, as well as in Buddhism and Daoism. The study is a novelty in Lithuanian sinology as it offers a wide view on the subject, discovering its manifestations in all the three main teachings. It is an exploratory work of original sources, with some references to available studies of Western scholars. It concludes by saying that filial piety found its prominent place in most of the teachings and certainly made a great impact on nowadays' East Asian cultures. Preface Filial piety is an everlasting value which first emerged in Confucius' teachings, was extended to loyalty to the ruler and, in a broader sense, referred to the relationship between the inferior and the superior. Confucianism was adopted in Korea and Japan, and so did filial piety. Later the concept started to be explored by Western scholars and compared to Christian obedience, then it became the main object of academic conferences all over the world, and now this highly appreciated Confucian value is examined mostly as a cultural heritage in Far East immigrant societies and is related to the problems of aging society.
    [Show full text]
  • Education in a Private Academy 9 Education in a Private
    education in a private academy 9 Chapter two eduCation in a private Academy after world war one erupted, my family moved to tianjin, and at age eight, by Chinese reckoning, i began studying with a tutor. this continued for some ten years until i left for Beijing (then known as Beiping) in 1930 to enter university. i was quite young in the years immediately following the may Fourth movement of 1919 and had for some time been studying with private tutors. i think these facts are not unrelated to my father’s thinking about education at the time. Father seemed to have invested no faith in the new-style schools of that period. he did, though, place my brothers only four or five years younger than i in middle school, and the youngest of my siblings entered nursery school before proceeding on to elementary and middle school as well. in what were dubbed “older families” (jiujia 舊家) in the 1920s, students were provided with a grounding in old-style Chinese learning and the an- cient classics before advancing to “western-style schools” (yangxuetang 洋 學堂). thus, many such families valued private tutoring highly. For ex- ample, my colleagues in the history department of peking university, Shao Xunzheng 邵循正 (1909–1973, a historian of mongolia and modern China) and Zhang Zhilian 張芝聯 (1918–2008, a historian of France) had private tutors in place of elementary and middle school, and thereafter they both jumped directly into high school. my case, however, was more extreme in that i did not even attend high school, and when it was time to enter uni- versity, i was confronted by a number of difficulties.
    [Show full text]
  • The Chinese Classic of Family Reverence: a Philosophical Translation of the Xiaojing
    《中國文化研究所學報》 Journal of Chinese Studies No. 50 - January 2010 Book Reviews 335 The Chinese Classic of Family Reverence: A Philosophical Translation of the Xiaojing. By Henry Rosemont, Jr., and Roger T. Ames. Honolulu, HI: University of Hawai‘i Press, 2009. Pp. xv + 132. $46.00 cloth, $22.00 paper. The fruitful partnership between Henry Rosemont, Jr., and Roger T. Ames which earlier yielded The Analects of Confucius: A Philosophical Translation1 has delivered another fine translation and study of a major Confucian classic—namely, the Xiaojing 孝經, rendered here as the “Classic of Family Reverence” but perhaps more commonly known to English readers as the “Classic of Filial Piety.” The translation will be welcomed by students of Chinese literature. The study of xiao that accompanies it should provoke much discussion and debate. Traditionally ascribed to Confucius or his disciple Zengzi 曾子 (Zeng Shen 曾參), the Xiaojing was hugely influential in pre-modern China and the Confucian world at large. As the authors point out, Sima Qian’s 司馬遷 Shiji 史記 (Records of the Historian) reports that “Confucius regarded Zeng Shen as a person able to truly penetrate the way of family reverence, and accordingly passed on his teachings to him. Zeng Shen compiled the Classic of Family Reverence . .” (pp. 11–12). Ban Gu’s 班固 Hanshu 漢書 (History of the Han Dynasty) in its classification of literature lists the Xiaojing under the classical “Six Arts” (liuyi 六藝) and adds, “The Xiaojing is [a record of what] Confucius explained 2 to Zengzi concerning the way of xiao” (孝經者,孔子為曾子陳孝道也). The word jing (classic) in its title should not be taken to mean that it was accorded canonical status from the start.
    [Show full text]
  • "Confucian" Classics, by Michael Nylan Endnotes
    Copyright 2001 Yale University The Five "Confucian" Classics, by Michael Nylan Endnotes Page ¶ Chapter 1— Introduction to the Five Classics 1 1 "…the Chinese system"—In Korea, a national university dedicated to classical education in Chinese was established in AD 372 in Koguryô, one of the Three Kingdoms absorbed into Unified Silla, but it was not until the fourteenth century that the Yi dynasty designated Zhu Xi's teachings as Korea's official state ideology (for 500 years). In Japan, elements of Chinese-style classicism were first promoted by the fourth and fifth shoguns of Tokugawa (from 1651), and fully systematized only in Meiji. See Kurozumi Makoto (1994). In Vietnam, Van Mieu, a university on the Chinese model, with classes conducted in Mandarin Chinese, was in operation after AD 1070. For more information on Vietnam, see Alexander Woodside (1971). For Zhu Xi (1130-1200), see below in the introduction and Key Terms. 2 1 "…well worth revisiting"—Thomas Wilson (Hamilton College, private communication) reminds us that the modernists disputed the view that the world is iinherently moral; the postmodernists, that the world is intelligible. For the phrase "real science of men," see Charles Calia (1998), p. 139. 2 1 "…squander their riches"—Of course, Zhu Xi once scoffed at this ardent desire, which he ascribed to the Han classical masters, to fully comprehend thhe Supreme Sage: "Short of recalling Confucius's soul (hun) so that he can explain in person, I do not know what is to be done" about interpreting the past. See ZZYL 83, no. 44 (VI, p.
    [Show full text]
  • Confucius in Mongolian: Some Remarks on the Mongol Exegesis of the Analects Igor De Rachewiltz
    East Asian History NUMBER 31 . J UNE 2006 Institute of Advanced Studies The Australian National University Editor Geremie R. Barme Associate Editors Benjamin Penny Lindy Shultz Business Manager Marion Weeks Editorial Board B0rge Bakken John Clark Helen Dunstan Louise Edwards Mark Elvin John Fitzgerald Colin Jeffcott Li Tana Kam Louie Lewis Mayo Gavan McCormack David Marr Tessa Morris-Suzuki Kenneth Wells Design and Production Oanh Collins, Marion Weeks, Maxine McArthur Printed by Goanna Print, Fyshwick, ACT This is the thirty-first issue of East Asian History, printed in October 2007, in the series previously entitled Papers on Far Eastern History. This externally refereed journal is published twice a year Contributions to The Editor, East Asian History Division of Pacific and Asian History Research School of Pacific and Asian Studies The Australian National University Canberra ACT 0200, Australia Phone +61 26125 3140 Fax +61 2 6125 5525 Email [email protected] Subscription Enquiries to Subscriptions, East Asian History, at the above address, or to marion. [email protected] Annual Subscription Australia A$50 (including GST) Overseas US$45 (GST free) (for two issues) ISSN 1036-6008 iii .4!. CONTENTS 1 Building Warrior Legitimacy in Medieval Kyoto Matthew Stavros 29 Building a Dharma Transmission Monastery in Seventeenth-Century China: The Case of Mount Huangbo Jiang Wu 53 The Genesis of the Name "Yeke Mongyol Ulus"• . Igor de Rachewiltz 57 Confucius in Mongolian: Some Remarks on the Mongol Exegesis of the Analects Igor de Rachewiltz 65 A Note on YeW Zhu I[[H~ S and His Family Igor de Rachewiltz 75 Exhibiting Meiji Modernity: Japanese Art at the Columbian Exposition Judith Snodgrass 101 Turning Historians into Party Scholar-Bureaucrats: North Korean Historiography, 1955-58 Leonid Petrov iv Cover calligraphy Yan Zhenqing ~~ o~n, Tang calligrapher and statesman Cover illustration Higuchi Haruzane, Tea and Coffee set - "Exhibiting Meiji Modernity: Japanese Art at Columbina Exposition" by Judith Snodgrass, see p.90.
    [Show full text]
  • Xiao Jing Com 4 Pdf-繁
    1 XIAO JING – THE CLASSIC OF XIAO With English Translation & Commentary 孝經 英語譯解 By Zeng Zi (505 - 436 B.C.E) 曾子 著 (前 505–436 年) http://www.tsoidug.org/Xiao/Xiao_Jing_Comment_Comp.pdf English Translation and Commentary by Feng Xin-ming (May 2007, revised February and May 2008) 馮欣明英語譯解 (2007 年五月譯,2008 年二月及五月修改) Complicated Chinese Version 简体版: http://www.tsoidug.org/Xiao/Xiao_Jing_Comment.pdf Home Page: http://www.tsoidug.org/ Xiao Page: http://www.tsoidug.org/xiao.php 2 TRANSLATOR’S NOTE Xiao 孝 is a fundamental concept in Chinese culture, and it is not possible to understand Chinese history and Chinese traditon without understanding the concept of xiao. What is xiao? The word has been translated since the Jesuits in the 1500's as “filial piety,” but I do not use the term here because it denotes a subjective state, i.e. a state of mind, a state of worshipful piety, rather than an objective state, i.e. a way of conduct, indeed a whole way of living one’s life, as prescribed by the sages. Instead of “filial piety”, I think the phrase “being good to parents” captures more the essence of xiao. There remains, however, the problem that xiao, as set forth in this definitive work, is not confined to being good to one’s parents but also includes being good to one’s ancestors. Thus the phrase “being good to parents and ancestors” may be more appropriate. Since that is a bit long-winded and clumsy, I have decided to just use the transliteration, “xiao”.
    [Show full text]