DOCSLIB.ORG

PDF of the Lung Ren Mai Movements

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
PDF of the Lung Ren Mai Movements L I N E B Y L I N E O V E R V I E W S T H E L U N G & R E N M A I ✨ The Lung and Large Intestine Meditation & The Anchoring of Breath✨ We begin by placing our hands on our ovaries to ground the lower body as we activate the Golden Light into Ren 15; the DoveTail point. This point, JiuWei, is the front mu point of the diaphragm, so it controls the grounding of the breath and the dispersing energy through the abdomen; in many ways this could be considered the front mu point of the whole solar plexus. Technically it is the front mu point of “the space beneath the heart“ - but in general acupuncture texts which don’t understand the full energetic and embryological nature of the meridian system, this is usually seen to be “the diaphragm”. According to Deadman “this point regulates the Heart, calms the Spirit, descends the Lung Qi, and unbinds the chest”. This first part of the lung meditation where we are drawing ourselves in; inspiration, inhalation, of Self. We are beginning to explore ourselves deeper, experience ourselves deeper, with the sensation moving through our body, purifying our cells and sensitivity ever deeper and deeper, through the Soul, through the breath. As we draw in our breath, we realise there is no “end” to being “embodied”. We are ever deepening through our Seed/Seat of Self. Drawing in through this Earthed experience, into our embodiment of our cells, of our Being, because there is always more of ourselves to be explored and discovered. This part of ourselves which is cosmic, Divine, and never ending is the light we are drawing in through the breath. This grounding of breath and this journey of Self which we are exploring through this vessel of our Earth, our Spleen, our cells, is what we are inhaling during the Lung meditation, and what requires courage to “let go” into, and what unbinds us from the past, from old versions of Self; revealing always new pathways and new realities, so that we are constantly healing, updating, renewing and re-learning experiences we have had, and letting go, transmuting, experience the new and real truth of the Universe, and ever journeying as we continue to come to know ourselves. Drawing in the breath through this important point, Ren 15, we are calling on the pleasure practice of the spleen to animate the vaginal canal and hips, allowing us to pull pleasure down into the base of the body; filling it with sensation and light, just like in the spleen pelvic practice. We are pulling and anchoring our self down through the only muscle which is strong enough to give birth to new life, so it is also the only muscle strong enough to anchor our soul fully into the human form; the uterus and pelvic walls. We are also calling on the strongest force of conception and new life; desire. Desire to experience new elements of self, of this golden light, which is pulled into the base of the body; filling of the hips, the lips, the labia, the clitoris, the pleasure and the power of the ovaries. We are filling up the body with our pleasure and spiritual activation, drawing this in through the power of purity and spiritual desire to experience ourselves as fully orgasmic, sensational, and alive. T H E L U N G & R E N M A I ✨ The Lung and Large Intestine Meditation & The Anchoring of Breath✨ From here, we are now anchoring down so strongly that this power begins to overflow from the ovaries, like waterwheels or looms which weave, we allow this golden energy of self to fill up the large intestines and into the kidneys; anchoring the breath into the lower body. Here there are secrets to be understood about the lung; the lung & metal governs fluid distribution, and the yang partner of the lung is the large intestine, so as we allow this inspiration and inhalation to fill us up from below, we can feel that this golden breath is moving through the large intestine (which regulates fluid in the bowels) and then through the kidneys - anchoring them down, and moving energy through them. Therefore, this Lung breath of light and animation is helping to move, activate, and clear the water regulation and Water element of the lower body; the domain of the Kidney. In this, there lies the secret of how “metal generates water” or why metal is the mother of Water, in the elemental sequence. It is also beautiful to note that the large intestine is predominantly responsible for wicking water away from already processed and digested food; it’s the final part of the digestive process, where we gather hydration and pure waters and fluids. Similarly, their partner the Lung only gathers the oxygen it needs, releasing all of the rest of the waste; therefore together the Metal element physiologically is responsible for receiving the purest elements of what we are inhaling/ingesting, and then releasing whatever else we don’t need. This is why they are related to letting go, and to transmutation even on a physiological level; this is also why they “generate” water - because they extract and purify, retain and circulate the purest elements around the body. As we now fill up the kidneys and move into the adrenal glands, the whole solar plexus and diaphragm is pulled down, anchored down, and the lungs fill from the back and the bottom, ultimately with the beautiful breath of life coming all the way up into the collarbone and tips of our shoulders. This is where we move our hands to touch ZhongFu - Lung 1 - the front mu point and opening point of the lung channel, with our hands and thumb, meeting Lung 11, on the tip of the thumb, the final point of the lung channel with the beginning of the channel. Once we have traversed the whole internal meridian of the lung and large intestine channels, emerged at Lung 1, and touched the end of the external meridian here, our Lung meditation is complete, and we move into the stretching sequence. T H E L U N G & R E N M A I ✨ The Anchoring of Breath: The Earth and The Metal✨ In many different moments during Golden Lotus we speak about how the Lung is rooted in the Spleen, or Earth generates Metal, or the Lung is rooted into the Earth. There are a variety of different ways we can explore this connection, so I will outline a few of the most important ones here. Six Divisions: The lung and the spleen together form a channel called the TaiYin; the large intestine and the stomach form on vessel called the Yangming. When we look at the relationship of the Metal and the Earth from the perspective of the Six Divisions, we can see that the Earth leg channels (spleen & stomach) are grounding the Metal arm channels (lung and large intestine) and in that way, the upper parts of the channels are grounded through the Earth. This is explored more in the lessons around the Lower He Sea points in Spleen. Yin Yang Meridian Patterns: When we look at the internal-external meridian trajectories of the yin and yang meridians Lung & Large Intestine, you can see that Lung 1 & Lung 2 are both sitting right next to the Spleen 20. Therefore, of the three points, the Earth point of Spleen 20 is energetically grounding and anchoring the opening of the lung channel. The large intestine internal meridian trajectory actually begins at Stomach 20 - “Empty Basin” and many ancient texts - according to Birch - say that it terminates at Stomach 25. This holds an important relevance, as Stomach 25 is the only Stomach point we touch on in the 9 flowers; it is the Heaven’s Pivot which sits inside from the Spleen 15 point. What is interesting here is that if you recall the way in which the spleen and the stomach lines were likened to the inner and outer bladder lines, as was the journey of the yin wei mai tracjetory over the spleen points in towards the inner Chong Mai trajectory of the Kidney points (which we cover in the Heart module) then it follows that in between the yin wei mai of the spleen and the chong mai of the Heart, comes the energy of the Lung/Large Intestine. In this way, we notice a consistency of how the energy of the metal is rooted into the journey from Spleen to Heart, and from Yin Wei Mai/outer Chong Mai to the mai Chong Mai vessel. Solar Plexus & Kan & Li Practice:We balance the energy of the Spleen and the solar plexus first, before we can draw experiences in to our centre, otherwise there is spiritual energy which is animating and activating elements of Self which are not rooted in trust, centreness, and stability. Without a context (which we establish with the Yi in Spleen) to experience this powerful spiritual breath, we may experience a psychotic episode, or the activation of serious trauma. Without a strong centre, we are not ready to begin to deepen into our spiritual journey, least we be led astray by our past, or by concepts of Self which are attached more to our mundane Earthly journeys rather than our Spiritual presence and development. Therefore, we must understand that the Earth generates the Metal - or rather that we must enter into the pivot, before we can continue our growth.
Load more

Recommended publications
  • Basic Ethical Terms of Confucianism
    ROCZNIKI TEOLOGICZNE Volume LXIV, issue 3 – 2017 English version DOI: http://dx.doi.org/10.18290/rt.2017.64.3–4en ∗ REV. SŁAWOMIR NOWOSAD BASIC ETHICAL TERMS OF CONFUCIANISM Abstract. Confucianism has been a leading Chinese philosophical and ethical tradition for a long time. Not just Confucius himself but also Mencius and Xunzi contributed to its de- velopment over the centuries. In this paper the principal ethical notions of Confucianism–junzi , dao , ren and li – are characterized in their rich essence and unique context. Though ostensibly having much in common, those concepts can be paralleled to the Western ones only with difficulty and to a limited extent. Key words: Confucianism; Confucian ethics; junzi ; dao ; ren ; li . Among the philosophical systems of Chinese antiquity, Confucianism ap- pears to be the most common one, permanently shaping mentality and cus- toms of many societies.1 Despite many years of efforts to introduce atheism to Chinese society in the 20 th century and despite attempts to eradicate Con- fucian values and norms of life, Confucian system has, to some extent, re- mained present as a philosophy of thinking and ethics of acting. Confucius (551–479 BC), who gave name and started this system, lived in the final stage of the restless Spring and Autumn period (8 th—5th century BC), during the reign of the Zhou dynasty.2 He was a teacher and educator, a philosopher and publisher. He was also engaged in politics, performing the function of the Minister of Crime. He was familiar with music and poetry. Confucius ∗ Rev. Dr hab. SŁAWOMIR NOWOSAD , prof.
    [Show full text]
  • Confucian Self-Cultivation and Daoist Personhood: Implications for Peace Education
    Front. Educ. China 2013, 8(1): 62–79 DOI 10.3868/s110-002-013-0006-0 RESEARCH ARTICLE Hongyu WANG Confucian Self-Cultivation and Daoist Personhood: Implications for Peace Education Abstract This essay argues that the concept of reaching peace within in order to sustain peace outside in classical Confucianism and Daoism offers us important lessons for peace education in the contemporary age. Building harmonious connections between differences in one’s personhood paves a path for negotiating interconnections across conflicting multiplicities in the outside world. The essay starts by discussing the Confucian and Daoist notions of personhood as a microcosmic universe connected to a macrocosmic universe. Second, the historical context of the Spring and Autumn and Warring States Period in which Confucianism and Daoism emerged are briefly reviewed. Third, Confucian self-cultivation and the Daoist conception of personhood are discussed. Fourth, relational issues of harmony in difference and tranquility in turbulence are analyzed. Lastly, inner peace reaching outer peace in leadership and governing is formulated in terms of the unity between means and end in peace education. Keywords peace, Confucianism, Daoism, harmony in difference Introduction While the contemporary age has brought unprecedented interconnectedness across the globe and in everyday life, it has also simultaneously witnessed fragmentation, conflict, and ethnic and religious warfare. Can Confucianism and Daoism, first formulated in ancient China, be useful for addressing our contemporary concerns about bringing peace out of conflict? This essay argues that the Confucian and Daoist traditions of reaching peace within in order to sustain peace outside offer us important lessons. Building harmonious connections between differences in one’s personhood paves a path for negotiating interconnections across conflicting multiplicities in the outside world.
    [Show full text]
  • Chinese Philosophies Confucianism Confucius Lived in China During the Zhou Dynasty, When There Was Mass Disorder and Degrading Moral Standards
    New Dorp High School Social Studies Department AP Global Mr. Hubbs Chinese Philosophies Confucianism Confucius lived in China during the Zhou Dynasty, when there was mass disorder and degrading moral standards. Confucius was born into a poor family but was well educated. He held many small government posts and later became a private teacher. Through his studies and his life he was appalled by what appeared to be the fracturing of Chinese society. He believed that the only cure was to stress a sense of social order and mutual respect, a philosophy that later became known as Confucianism. Confucius began to preach his ideas and gained many followers. His words were put into the most sacred Confucian text, The Analects. The Analects taught general principles about life and living but did not give specifics. His teaching involved a lot of analysis and transmitted ideas about traditional institutions and ideas with his own moral interpretations. The teachings and beliefs of Confucianism are based on the idea of a natural order. Confucianism teaches that there is a natural social order to society which can best be explained through the Five Relationships: ruler to the ruled, father to son, and older brother to younger brother, husband to wife and older friend to younger friend. For each relationship, there is a li, or ideal way of behaving. In these relationships, the second role is considered subordinate to the first. This is because the first role is the model that the second role should follow. It was taught that if everyone knew his or her place in society, then order would prevail.
    [Show full text]
  • Li As Cultural Grammar: on the Relation Between Li and Ren in Confucius' Analects
    Li as Cultural Grammar: On the Relation between Li and Ren in Confucius' Analects Chenyang Li Philosophy East and West, Volume 57, Number 3, July 2007, pp. 311-329 (Article) Published by University of Hawai'i Press DOI: https://doi.org/10.1353/pew.2007.0033 For additional information about this article https://muse.jhu.edu/article/217395 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] LI AS CULTURAL GRAMMAR: ON THE RELATION BETWEEN LI AND REN IN CONFUCIUS’ ANALECTS Chenyang Li Department of Philosophy, Central Washington University A major controversy in the study of the Analects has been over the relation between the two central concepts of li 禮 (rites, rituals of propriety) and ren 仁 (humanity, human excellence). Confucius seems to have said inconsistent things about this rela- tion. Some passages appear to suggest that ren is more fundamental than li, while others seem to imply the contrary, and it is therefore not surprising that there have been different interpretations and characterizations.1 In this essay I will present an interpretation that I believe best characterizes the relation between li and ren.2 Using the analogy of language grammar and mastery of a language, I propose that we should understand li as a cultural grammar and ren as the mastery of a culture. In this account, society cultivates its members through li toward the goal of ren, and persons of ren manifest their human excellence through the practice of li.3 I I will begin with Kwong-loi Shun’s seminal work on this subject (Shun 2002).
    [Show full text]
  • Tracing Confucianism in Contemporary China
    TRACING CONFUCIANISM IN CONTEMPORARY CHINA Ruichang Wang and Ruiping Fan Abstract: With the reform and opening policy implemented by the Chinese government since the late 1970s, mainland China has witnessed a sustained resurgence of Confucianism first in academic studies and then in social practices. This essay traces the development of this resurgence and demonstrates how the essential elements and authentic moral and intellectual resources of long-standing Confucian culture have been recovered in scholarly concerns, ordinary ideas, and everyday life activities. We first introduce how the Modern New Confucianism reappeared in mainland China in the three groups of the Chinese scholars in the Confucian studies in the 1980s and early 1990s. Then we describe how a group of innovative mainland Confucian thinkers has since the mid-1990s come of age launching new versions of Confucian thought differing from that of the overseas New Confucians and their forefathers, followed by our summary of public Confucian pursuits and activities in the mainland society in the recent decade. Finally, we provide a few concluding remarks about the difficulties encountered in the Confucian development and our general expectations for future. 1 Introduction Confucianism is not just a philosophical doctrine constructed by Confucius (551- 479BCE) and developed by his followers. It is more like a religion in the general sense. In fact, Confucius took himself as a cultural transmitter rather than a creator (cf. Analects 7.1, 7.20), inheriting the Sinic culture that had long existed before him.2 Dr. RUICHANG WANG, Professor, School of Culture & Communications, Capital university of Economics and Business. Emai: [email protected].
    [Show full text]
  • Modular Curriculum: English/Social Studies, Chinese Civilization
    DOCUMENT RESUME ED 058 199 TE 002 712 AUTHOR Demeritt, Robert W. TITLE Modular Curriculum: English/SocialStudies, Chinese Civilization. INSTITUTION Kansas Univ., Lawrence. Extramural IndependentStudy Center. PUB DATE 68 NOTE 29p. AVAILABLE FROMUniversity of Kansas, Extramural IndependentStudy Center, Coordinator of Secondary Education,Lawrence, Kansas 66044 ($2.00) EDRS PRICE MF-$0.65 HC Not Available fromEDRS. DESCRIPTORS *Chinese Culture; *English Curriculum;*Independent Study; Literature; *Non WesternCivilization; *University Extension; Values IDENTIFIERS *China ABSTRACT This university independentcourse of study of Chinese civilization usesa non-disciplinary anproach for thepurpose of catching a glimpse of what thepreponderant body of Chinese have thought and valued throughout theages. The literature is approached from a Chinese point of view. Thecourse consists of nine lessons: (1) Mencius, (2)Confucius,(3) Tao Te Ching and Chuang Tzu,(4) Hsun Tzu and Mo Tzu,(5) Han Fei Tzu and Lord Shang,(6) Buddha,(7) Ch'en Tu-Hsiu and Lu Hsun, (8) Pa Chin, Liu Shao-Ch'i, and Mao Tse-Tung, and (9) Dream of the Red Chamber. (CK) U.S. DEPARTMENT Of HEALTH, EDUCATION & WELFARE Of f ICE Of (DUCATION THIS DOCUMENT HAS BEEN REPRODUCED EXACTLY IS RECEIVED FROM THE PERSON OR ORGANIZATION ORIGINATING II.POINTS Of VIEW OR OPINIONS STATED DO NOT NECESSARILY REPRESENT OFFICIAL OffICE Of EDUCATION POSITION OR POLICY. "PERMISSION TO REPRODUCE THIS COPYRIGHTED MATEELIAL BY MICROFICHE ONLY HAS BEEN GRANTED By ( V IFileV EOLIEllt__Fof .of_Kawit TO ER IC AND ORGANIZATIONS OPERATING UNDER AGREEMENTS WITH THE U. S. OFFICE OF EDUCATION: FURTHER REPRODUCTION OUTSIDE THE ER IC SYSTEM REQUIRES PERMISSION OF THE COPYR I GHT OWNER." nd d) en\tel / AT LAWRENCE THE UNIVERSITY OF K A NS AS MODULAR CURRICULUM: ENGLISH/SOCIAL STUDIES Chinese Civilization 1968, 1970 Course Prepared by Robert W.
    [Show full text]
  • The Analects of Confucius
    The Analects of Confucius The most important of the schools of Chinese Philosophy, certainly in terms of its pervasive influence upon Chinese civilization, is the one founded by Confucius (551-479 B.C.). Confucius lived in a time of great political and social unrest, a time when China was divided into a number of warring states each ruled by rulers who ruled by force, and whose subjects lived in a constant state of fear. Confucius devoted his life to moral and social reform, traveling widely throughout China, offering his social and moral teachings to various local rulers. While these ideas were not implemented during his lifetime, they have had a far-reaching impact on subsequent Chinese and Asian culture in general. The primary source for the philosophy of Confucius is the Analects, a collection of sayings assembled by his disciples sometime after his death. The philosophy of the Analects is marked by an absence of metaphysical speculation and a concern, above all, for the correct social and political ordering of human society. Confucian philosophy is also distinguished by its humanism. Confucius' moral system is not based upon transcendent principles or upon a reward and punishment system based upon what happens after death. Instead, Confucius argued that social reform cannot come from above and without but rather from within, from within the human heart. Basically optimistic about human nature, Confucius believed in the perfectibility of the human character. If each person could uncover the virtue within then society would right itself. Confucius, Ink on silk, Ming Dynasty “The Way” Ames and Rosemont: “it is very probably the single most important term in the philosophical lexicon, and in significant measure, to understand what and how a thinker means when he uses dao is to understand that thinker’s Dao philosophy” (45).
    [Show full text]
  • The Confucian Golden Rule, Origin and Prospect
    THE CONFUCIAN GOLDEN RULE, ORIGIN AND PROSPECT Manuel B. Dy, Jr. Ateneo de Manila University, Philippines Abstract The task of the paper is to trace the development of the Con- fucian Golden Rule from its beginnings in the Analects, The Book of Mencius, The Doctrine of the Mean, The Great Learning, to the Neo-Confucianism of Chu Hsi, Wang Yang-ming, and Tai Chen. With this development, the Confucian Golden Rule can be shown to be in dialogue with Buddhism and Hinduism in the notion of ahimsa developed by Mahatma Gandhi. The prospect of the Con- fucian Rule lies in its movement from a hierarchical ethics to a cosmopolitan ethics already foreshadowed in the The Great Learn- ing and proposed by the Eco-Ethica philosophy of the late Tomonobu Imamichi. Confucius said, “Ts’an, there is one thread that runs through my doctrines”. Tseng Tzu said, “Yes”, After Confucius had left, the disciples asked him, “What did he mean?” Tseng Tzu replied, “The Way of our Master is none other than conscientiousness (chung) and altruism (shu)”.1 Tse-kung asked, “Is there one word which can serve as the guiding principle for conduct throughout life?” Confucius said, “It is the word altruism (shu). Do not do to others what you do not want them to do to you”.2 The Golden Rule or the ethics of reciprocity is found in all World Religions, formulated in different ways. The task of this paper is not to compare the Confucian Golden Rule with the Golden Rule of other world 64 Prajna~- Vihara,- Volume 14, Number 1-2, January-December 2013, 64-82 c 2000 by Assumption University Press religions, noting their similarities and differences and making judgments on its superiority or inferiority.
    [Show full text]
  • Selections from Mencius, Books I and II: Mencius's Travels Persuading
    MENCIUS Translation, Commentary, and Notes Robert Eno May 2016 Version 1.0 © 2016 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, without charge, is provided at: http://hdl.handle.net/2022/23423 Also available as open access translations of the Four Books The Analects of Confucius: An Online Teaching Translation http://hdl.handle.net/2022/23420 Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 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 Cover illustration Mengzi zhushu jiejing 孟子註疏解經, passage 2A.6, Ming period woodblock edition CONTENTS Prefatory Note …………………………………………………………………………. ii Introduction …………………………………………………………………………….. 1 TEXT Book 1A ………………………………………………………………………………… 17 Book 1B ………………………………………………………………………………… 29 Book 2A ………………………………………………………………………………… 41 Book 2B ………………………………………………………………………………… 53 Book 3A ………………………………………………………………………………… 63 Book 3B ………………………………………………………………………………… 73 Book 4A ………………………………………………………………………………… 82 Book 4B ………………………………………………………………………………… 92 Book 5A ………………………………………………………………………………... 102 Book 5B ………………………………………………………………………………... 112 Book 6A ……………………………………………………………………………….. 121 Book 6B ……………………………………………………………………………….. 131 Book
    [Show full text]
  • The Technique of No Techniquea Paean to the Tao-Te Ching and Penultimate Word On
    CHAPTER NINETEEN THE TECHNIQUE OF NO TECHNIQUE: A PAEAN TO THE TAO-TE CHING AND PENULTIMATE WORD ON BREAKING IMPASSE Simeon H. Baum, Esq. THE TECHNIQUE OF NO TECHNIQUE € 19.0 Mediators and ADR aficionados love to discuss impasse. Transforma- tive mediators remind us that fostering party empowerment and recogni- tion•not settlement or problem solving•should be the mediator's driving purpose.' Still, we confess that for many of us, impasse remains a bugaboo. Those of us who seek to maintain and generate "constructive" discussion and even problem solving in a mediation aptly value the trea- sure trove of techniques and suggestions that can be found in a book like this one. [19.0] I. TECHNIQUES While recognizing the value of these suggested "how-to's," a compen- dium of impasse breakers for mediation is well served by a final correc- tive: the technique of no technique. About a dozen years ago, this author moderated a program titled "Impasse Breaking," hosted by the New York County Lawyers' Association. That night, four excellent, experienced mediators presented one technique apiece. Professor Lela Love suggested that when the parties are snagged on one issue, the mediator can change the agenda. The parties can "pin" the frustrating issue for the time being, lifting a phrase from the entertainment industry, and shift to another potentially more workable issue. With a his- tory of success behind them, they can later return to the troubling issue if, in fact, it has not dissolved or morphed into a more easily resolvable form. Margaret Shaw suggested applying standards coupled with a transac- tion cost analysis.
    [Show full text]
  • A Corpus-Based Study on Character Image Shaping in English Translated Version of Kuang Ren Ri Ji Deng Lin
    Advances in Social Science, Education and Humanities Research, volume 497 Proceedings of the 2nd International Conference on Literature, Art and Human Development (ICLAHD 2020) A Corpus-Based Study on Character Image Shaping in English Translated Version of Kuang Ren Ri Ji Deng Lin School of English Studies, Xi’an International Studies University, Xi’an, China [email protected] ABSTRACT This article takes a corpus-based approach and conducts a research that investigates the different protagonist images shaped in three different translations of Kuang Ren Ri Ji. It is argued that Lovell’s translation shapes a protagonist with diluted features of the original one, Lyell’s translation shapes a protagonist with enhanced features of the original one, and Yang’s translation shapes a protagonist similar to the original one. The reasons for that fall into two aspects: translation strategy and sociocultural ideologies. This research also sheds light on the possibility of exploring the reception of Chinese literature from the perspective of cultural impressions. Keywords: corpus, character image shaping, English versions of Kuang Ren Ri Ji translated versions. Most of the translation studies that relates to Kuang Ren Ri Ji tend to be carried from a 1. INTRODUCTION macroscopic perspective to investigate translators’ styles based on a large scaled translated works of Lu Xun In the era of globalization, “overseas promotion of Chinese [15][16][17]. Therefore, exploring the character image culture” gradually gains its significance in China’s national translation of Kuang Ren Ri Ji will enrich its research developing strategies. Hence, image reshaping of various content. aspects of China has become the main topic of translating This paper aims at conducting a corpus-based character activity-driven cross-culture communication, and image translation study of Kuang Ren Ri Ji, which counters historically, translation has always been an effective means the insufficiency of objectiveness in previous image to shape national images at all levels.
    [Show full text]
  • The Prototype Analysis of Ren: a Study on College Students' Implicit
    International Journal of Psychological Studies December, 2009 The Prototype Analysis of Ren: A Study on College Students’ Implicit Theories of Ren Meiting Liu Department of Psychology, Faculty of Education, Qufu Normal University 57 Jing Xuan Rd W., Qufu 273165, Shandong, China E-mail: [email protected] Zhaoxu Li Department of Psychology, Faculty of Education, Qufu Normal University 57 Jing Xuan Rd W., Qufu 273165, Shandong, China School of Psychology, Beijing Normal University 19 Xinjiekouwai Street, Beijing 100875, China E-mail: [email protected] Guangwen Song (Corresponding author) Research Centre of Psychology, Qufu Normal University 57 Jing Xuan Rd W., Qufu 273165, Shandong, China E-mail: [email protected] Fang Kong Department of Psychology, Faculty of Education, Qufu Normal University 57 Jing Xuan Rd W., Qufu 273165, Shandong, China E-mail: [email protected] Jia Liu Department of Psychology, Faculty of Education, Qufu Normal University 57 Jing Xuan Rd W., Qufu 273165, Shandong, China E-mail: [email protected] Abstract This paper reports a preliminary descriptive approach to the representation of the concept of Ren. According to the prototype theory, researchers collected items (words or phrases) including features and implications of Ren from 172 college students, after which the items were simplified and combined, then 145 prototypes were obtained. After that 78 prototypes with high frequency above 7 were selected and arranged randomly to make a questionnaire, then another 300 college students were made to rate centrality of every prototypes to the meaning of Ren in Likert-typed 5 point scale. A factor analysis was made based on the rate. In terms of the result of factor analysis together with content analysis, the prototypes were classified and coded.
    [Show full text]