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Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit Name 1.1 Periodisation Sanskrit Dhyāna 1.2 Origins and Taoist Influences (C
7/11/2014 Zen - Wikipedia, the free encyclopedia Zen From Wikipedia, the free encyclopedia Zen is a school of Mahayana Buddhism[note 1] that Zen developed in China during the 6th century as Chán. From China, Zen spread south to Vietnam, northeast to Korea and Chinese name east to Japan.[2] Simplified Chinese 禅 Traditional Chinese 禪 The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (dʑjen) (pinyin: Chán), which in Transcriptions turn is derived from the Sanskrit word dhyāna,[3] which can Mandarin be approximately translated as "absorption" or "meditative Hanyu Pinyin Chán state".[4] Cantonese Zen emphasizes insight into Buddha-nature and the personal Jyutping Sim4 expression of this insight in daily life, especially for the benefit Middle Chinese [5][6] of others. As such, it de-emphasizes mere knowledge of Middle Chinese dʑjen sutras and doctrine[7][8] and favors direct understanding Vietnamese name through zazen and interaction with an accomplished Vietnamese Thiền teacher.[9] Korean name The teachings of Zen include various sources of Mahāyāna Hangul 선 thought, especially Yogācāra, the Tathāgatagarbha Sutras and Huayan, with their emphasis on Buddha-nature, totality, Hanja 禪 and the Bodhisattva-ideal.[10][11] The Prajñāpāramitā Transcriptions literature[12] and, to a lesser extent, Madhyamaka have also Revised Romanization Seon been influential. Japanese name Kanji 禅 Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit name 1.1 Periodisation Sanskrit dhyāna 1.2 Origins and Taoist influences (c. 200- 500) 1.3 Legendary or Proto-Chán - Six Patriarchs (c. 500-600) 1.4 Early Chán - Tang Dynasty (c. -
At the End of the Stream: Copy in 14Th to 17Th Century China
Renaissance 3/2018 - 1 Dan Xu At the End of the Stream: Copy in 14th to 17th Century China There were no single words in Chinese equivalent to By the 14th century the three formats became the form the English word copy. By contrast, there were four preferred by artists, and remained unchallenged until distinctive types of copy: Mo (摹 ), the exact copy, was the early 1900s, when the European tradition of easel produced according to the original piece or the sketch painting came to provide an alternative.[1] The album of the original piece; Lin (临 ) denotes the imitation of was the last major painting format to develop. It ar- an original, with a certain level of resemblance; Fang rived along with the evolution of leaf-books. The album (仿 ) means the artistic copy of a certain style, vaguely was first used to preserve small paintings, later being connected with the original; and the last one, Zao (造 ), adopted by artists as a new format for original work refers to purely inventive works assigned to a certain and also as teaching resource or notebook for the master’s name. artist himself. Pictorial art in China frst emerged as patterns on In the process of the material change, it’s note- ritual vessels, then was transmitted to wall paintings worthy that Mo, the faithful copy, was involved in three and interior screens; later it was realised on horizontal slightly different ways: 1. to transmit an image from hand scrolls, vertical hanging scrolls and albums. manuscript/powder version to final work; 2. -
Historic Factors Influencing Korean Higher Education. Korean Studies Series, No
DOCUMENT RESUME ED 446 656 HE 033 508 AUTHOR Jeong-kyu, Lee TITLE Historic Factors Influencing Korean Higher Education. Korean Studies Series, No. 17. ISBN ISBN-0-9705481-1-7 PUB DATE 2000-00-00 NOTE 232p. AVAILABLE FROM Jimoondang International, 575 Easton Ave., 10G Somerset, NJ 08873. PUB TYPE Books (010) Historical Materials (060) EDRS PRICE MF01/PC10 Plus Postage. DESCRIPTORS Asian History; Buddhism; Christianity; Confucianism; Educational Administration; Foreign Countries; *Higher Education; Instructional Leadership; Korean Culture; *Modernism; *School Culture; *Traditionalism IDENTIFIERS *Korea; *Organizational Structure ABSTRACT This book examines the religious and philosophical factors historically affecting Korean higher education, and the characteristics of contemporary Korean higher education in relation to organizational structure, leadership, and organizational cultUre-. The book-is organized into 4 parts,- with 11 chapters. Part One focuses on identifying the problem with Chapter 1 describing the problem, research questions, significance and limitations of the study, definitions of terms, and research methods and procedures. Part Two illustrates the historical background of the study: the traditional period (57 BC-1910 AD) and the modern era (1910-1990s). Chapter 2 introduces the context of Korean higher education in the traditional era, and Chapter 3 illustrates the background of Korean higher education in the modern period. Part Three explores the religious and philosophical factors historically influencing Korean higher education from the perspectives of organizational structure, leadership, and organizational culture. Chapter 4 examines Buddhism in the traditional period, Chapter 5 focuses on Confucianism, and Chapter 6 illustrates Christianity and Western thoughts. Chapter 7 discusses Japanese imperialism under Japanese colonial rule, Chapter 8 shifts thefocus to Americanism under the U.S. -
The Wisdom of Emptiness: Selected Works from the Xubaizhai Collection Audio Guide Script
The Wisdom of Emptiness: Selected Works from the Xubaizhai Collection Audio guide script 400 Exhibition overview Welcome to “The Wisdom of Emptiness: Selected Works from the Xubaizhai Collection” exhibition. Xubaizhai was designated by the late collector of Chinese painting and calligraphy, Mr Low Chuck-tiew. A particular strength of the collection lies in the Ming and Qing dynasties works by masters of the “Wu School”, “Songjiang School”, “Four Monks”, “Orthodox School” and “Eight Eccentrics of Yangzhou”. This exhibition features more than 30 representative works from the Ming and Qing dynasties to the twentieth century. This audio guide will take you through highlighted pieces in the exhibition, as well as the artistic characteristics of different schools of painting and individual artists. 401.Exhibit no. 1 Shen Zhou (1427 – 1509) Farewell by a stream at the end of the year 1486 Hanging scroll, ink and colour on paper 143 x 62.5 cm Xubaizhai Collection Shen Zhou, courtesy name Qinan, was a native of Suzhou in Jiangsu province. He excelled in painting and poetry as well as calligraphy, in which he followed the style of Huang Tingjian (1045 – 1105), while his students included Wen Zhengming (1470 – 1559) and Tang Yin (1470 – 1524). Shen was hailed as the most prominent master of the Wu School of Painting and one of the Four Masters of the Ming dynasty (1368 – 1644). Studying under Chen Kuan (ca. 1393 – 1473), Du Qiong (1396 – 1474) and Liu Jue (1410 – 1472), Shen modelled his paintings on the styles of Wang Fu (1362 – 1416) and the Four Masters of the Yuan dynasty (1279 – 1368), but he also extended his interest to the works of the Zhe School and incorporated its techniques into his art. -
Eight Views of the Xiao and Xiang
1 College of Arts at the University of Canterbury Art History and Theory in the School of Humanities ARTH 690 Masters Thesis Title of Thesis: The Eight Views: from its origin in the Xiao and Xiang rivers to Hiroshige. Jennifer Baker Senior Supervisor: Dr. Richard Bullen (University of Canterbury). Co-Supervisor: Dr. Rachel Payne (University of Canterbury). Thesis Start Registration Date: 01 March 2009. Thesis Completion Date: 28 February 2010. Word Count: 30, 889. 2 Abstract This thesis focuses upon the artistic and poetic subject of the Eight Views of the Xiao and Xiang, from its origin in the Xiao-Xiang region in the Hunan province of China throughout its dispersal in East Asian countries such as Korea and Japan. Certain aesthetics and iconography were retained from the early examples, throughout the Eight Views’ transformation from the eleventh to the nineteenth century. The subject‟s close associations with poetry, atmospheric phenomena and the context of exile were reflected in the imagery of the painting and the accompanying verses. This thesis will discuss the historic, geographic and poetic origins of the Eight Views, along with a thorough investigation into the artistic styles which various East Asian artists employed in their own interpretations of the series. Furthermore, the dispersal and diaspora of the subject throughout East Asia are also investigated in this thesis. The work of Japanese artist Andô Hiroshige will serve as the concluding apogee. The Eight Views of the Xiao and Xiang is an important East Asian artistic subject in both poetry and painting and contains many pervasive East Asian aesthetics. -
Chinese and Japanese Literati Painting: Analysis and Contrasts in Japanese Bunjinga Paintings
Bard College Bard Digital Commons Senior Projects Spring 2016 Bard Undergraduate Senior Projects Spring 2016 Chinese and Japanese Literati Painting: Analysis and Contrasts in Japanese Bunjinga Paintings Qun Dai Bard College, [email protected] Follow this and additional works at: https://digitalcommons.bard.edu/senproj_s2016 Part of the Asian Art and Architecture Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Dai, Qun, "Chinese and Japanese Literati Painting: Analysis and Contrasts in Japanese Bunjinga Paintings" (2016). Senior Projects Spring 2016. 234. https://digitalcommons.bard.edu/senproj_s2016/234 This Open Access work is protected by copyright and/or related rights. It has been provided to you by Bard College's Stevenson Library with permission from the rights-holder(s). You are free to use this work in any way that is permitted by the copyright and related rights. For other uses you need to obtain permission from the rights- holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. For more information, please contact [email protected]. Chinese and Japanese Literati Painting: Analysis and Contrasts in Japanese Bunjinga Paintings Senior Project Submitted to The Division of the Arts of Bard College by Qun Dai Annandale-on-Hudson, New York May 2016 Acknowledgements I would like to express my deep gratitude to Professor Patricia Karetzky, my research supervisor, for her valuable and constructive suggestions during the planning and development of this research work. I, as well, would like to offer my special thanks for her patient guidance, extraordinary support and useful critiques in this thesis process. -
The Platform Sutra Introduction
Table of Contents Also translated and with commentary by Red Pine Title Page The Platform Sutra Introduction The Platform Sutra with Commentary PART I (SECTIONS 1-11) PART II (SECTIONS 12-37) PART III (SECTIONS 38-44) PART IV (SECTIONS 45-57) Appendix Copyright Page Also translated and with commentary by Red Pine Lao-tzu’s Taoteching The Diamond Sutra The Heart Sutra The Platform Sutra The Mahaprajnaparamita Sutra of the Direct Teaching of the Southern School of the Supreme Mahayana, The Platform Sutra Delivered at Tafan Temple in Shaochou by the Sixth Patriarch, Master Hui-neng, in one volume, compiled and recorded by Fa- hai, recipient of the Formless Precepts and advocate of the Dharma. 1. Master Hui-neng took his seat in the lecture hall of Tafan Temple to expound the teaching of Mahaprajnaparamita and to transmit the Formless Precepts. Seated below him on that occasion were more than ten thousand monks, nuns, and laypeople, along with Magistrate Wei Ch’u of Shaochou and more than thirty officials and thirty scholars. Together they asked the Master to explain the teaching of Mahaprajnaparamita. The magistrate then instructed the Master’s disciple Fa-hai to make a record to pass down to future generations so that students of the Way who carry on its guiding principle and who transmit it to others might have this testament as their authority. 2. When he spoke this Platform Sutra, Master Hui-neng said, “Good friends, purify your minds by reciting the teaching of Mahaprajnaparamita.” Then the Master stopped speaking, while he purified his own mind. -
THE CASE of the THREE PAINTINGS by WANG MENG By
THE CASE OF THE THREE PAINTINGS BY WANG MENG by HELEN WODEHOUSE GRIFFIN B.A., University of British Columbia, 1938 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in the Department of Fine Arts We accept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA April, 1968 In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his represen• tatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of Fine Arts The University of British Columbia Vancouver 8, Canada Date April 25, 1968 ABSTRACT The problem in this thesis is to find out which of three of (the Chinese fourteenth Century painter) Wang Meng's paintings in the Palace Collection in Taiwan, is the original or "least-corrupted" and which the copies. They are hanging scrolls, ink and slight colour on paper, approximately four feet by two feet titled Hua-ch'i yuVyin. The aim is to show that by using Western scientific art history analysis^some advance is possible; and the results may help in establishing pivot points, called here "prime objects", necessary for establishing a history of styles for Chinese painting. Materials used were photographs taken by the University of Michigan, Department of History of Art in 1965-6 in Taipei, Taiwan. -
Jianpu Notacija
LITHUANIAN ACADEMY OF MUSIC AND THEATRE FACULTY OF MUSIC DEPARTMENT OF WIND AND PERCUSSION INSTRUMENTS Ningrui Liu MASTER‘S THESIS DEVELOPMENT AND DIFFERENCE OF CHINA AND WESTERN MUSIC FOR FLUTE Study Program: Music Performance (Flute) Advisor: Assoc. Prof. Kazys Daugėla LIETUVOS MUZIKOS IR TEATRO AKADEMIJA BAIGIAMOJO DARBO SĄŽININGUMO DEKLARACIJA 2020 m. balandžio 27 d. Patvirtinu, kad mano tiriamasis rašto darbas (tema) “DEVELOPMENT AND DIFFERENCE OF CHINA AND WESTERN MUSIC FOR FLUTE” (“Kinijos ir Vakarų Europos muzikos fleitai raida ir skirtumai” yra parengtas savarankiškai. 1. Šiame darbe pateikta medžiaga nėra plagijuota, tyrimų duomenys yra autentiški ir nesuklas- toti. 2. Tiesiogiai ar netiesiogiai panaudotos kitų šaltinių ir/ar autorių citatos ir/ar kita medžiaga pažymėta literatūros nuorodose arba įvardinta kitais būdais. 3. Kitų asmenų indėlio į parengtą baigiamąjį darbą nėra. 4. Jokių įstatymų nenumatytų piniginių sumų už šį darbą niekam nesu mokėjęs (-usi). 5. Su pasekmėmis, nustačius plagijavimo ar duomenų klastojimo atvejus, esu susipažinęs(- usi) ir joms neprieštarauju. Parašas/Signature Ningrui Liu 2 ĮVADAS Mano gimtojoje šalyje iki šiol naudojama Jianpu notacija. Daugelį žymėjimų, muzikinių ženklų yra sudėtinga išversti į anglų kalbą. kad būtų lengviau suprantama Vakarų Europos žmonėms. O visą Kinijos muzikinę kultūrą ir šios šalies muzikinės kultūros specifiką galima pajausti tik ilgai gyvenant Kinijoje. Tačiau ir visoje Kinijoje yra tik keletas žmonių, kurie gali palyginti, bei aprašyti esamus skirtumus tarp muzikos kūrinių sukurtų kinų bambukinei fleitai ir Vakarų Europos muzikos skersinei fleitai. Tiriamajame darbe nagrinėjami skirtumai ne tik tarp Kinijos ir Vakarų Europos muzikos fleitai, bet ir pateikiama analizė apie specifinius grojimo stilius Pietų ir Šiaurės Kinijos bambukinėmis fleitomis ir jų skirtumus. -
Sound and Meaning: the Case of Martial Pieces François Picard
Sound and Meaning: The Case of Martial Pieces François Picard To cite this version: François Picard. Sound and Meaning: The Case of Martial Pieces. Luciana GALLIANO; Francesca TAROCCO. Power, Beauty, and Meaning: Eight Studies on Chinese Music, XVIII, Leo S. Olschki, pp.101-143, 2005, Orientalia venetiana. halshs-01126056 HAL Id: halshs-01126056 https://halshs.archives-ouvertes.fr/halshs-01126056 Submitted on 6 Mar 2015 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Sound and Meaning: The Case of Martial Pieces François Picard Professeur d'ethnomusicologie, université Paris-Sorbonne International CHIME Conference, Venezia, Italia, Septembre 2001 Published in Luciana GALLIANO, Francesca TAROCCO (ed.), Power, Beauty, and Meaning: Eight Studies on Chinese Music, Firenze, Leo S. Olschki, « Orientalia venetiana » XVIII, 2005, p. 101-143 As a musician, I never believed in the meaning of instrumental music, nor in its supposed programatic content. Studying Chinese music, I was, as every one, confronted to the fact that the most played pieces were alleged to be programatic, if not realistic. During these many years of collaboration with Chinese musicians, I did find outstanding instrumentalists who do believe in programatic, and other outstanding musicians who do not care. -
Exhibition: Alternative Dreams: 17Th-Century Chinese Paintings from the Tsao Family Collection on View: August 7–December 4, 2016 Location: Resnick Pavilion
Exhibition: Alternative Dreams: 17th-Century Chinese Paintings from the Tsao Family Collection On View: August 7–December 4, 2016 Location: Resnick Pavilion Image captions on page 7 (Los Angeles—June 17, 2016) The Los Angeles County Museum of Art (LACMA) presents Alternative Dreams: 17th-Century Chinese Paintings from the Tsao Family Collection, one of the finest existing collections of Chinese paintings in the United States, formed over a period of 50 years by the late San Francisco Bay Area collector and dealer Jung Ying Tsao (1923–2011). The 17th century witnessed the fall of the Chinese-ruled Ming dynasty (1368– 1644), the founding of the Manchu-ruled Qing dynasty (1644–1911), and was one of the most turbulent and creative eras in the history of Chinese art. Comprising over 120 paintings, the exhibition explores ways in which artists of the late Ming and early Qing dynasties used painting, calligraphy, and poetry to create new identities as a means of negotiating the social disruptions that accompanied the fall of the Ming dynasty. Alternative Dreams presents work by over 80 artists, many of whom are the most famous painters of this period—including scholars, officials, and Buddhist monks. “Alternative Dreams is a window into a lost world. The window comprises Chinese paintings and their accompanying calligraphies, through which one can explore key aspects of Chinese culture,” says Stephen Little, Florence & Harry Sloan Curator of Chinese Art at LACMA. “Among these is the respect for antiquity and the importance—for an artist—of transforming the past into something new and relevant for the present.” About the Exhibition Alternative Dreams is divided into nine sections arranged both chronologically and geographically: Dong Qichang and Painting in Songjiang; the Nine Friends of Painting; Painting in Suzhou and Hangzhou; Painting in Fujian and Jiangxi; Painting in Nanjing; The Anhui School; The Orthodox School; Buddhist Monks; and Flower and Bird Painting. -
Mcrae's Rules of Zen Studies
McRae’s Rules of Zen Studies 1. It’s not true, and therefore it’s more important. The contents of Zen texts should not be evaluated using a simple- minded criterion of journalistic accuracy, that is, “Did it really happen?” For any event or saying to have occurred would be a trivial reality in- volving a mere handful of people at one imagined point in time, which would be overwhelmed by the thousands of people over the centuries who were involved in the creation of Zen legends. The mythopoeic cre- ation of Zen literature implies the religious imagination of the Chinese people, a phenomenon of vast scale and deep significance. 2. Lineage assertions are as wrong as they are strong. Statements of lineage identity and “history” were polemical tools of self-assertion, not critical evaluations of chronological fact according to some modern concept of historical accuracy. To the extent that any lineage assertion is significant, it is also a misrepresentation; lineage as- sertions that can be shown to be historically accurate are also inevitably inconsequential as statements of religious identity. 3. Precision implies inaccuracy. Numbers, dates, and other details lend an air of verisimilitude to a story, but the more they accumulate, the more we should recognize them as literary tropes. Especially in Zen studies, greater detail is an artifact of temporal distance, and the vagueness of earlier accounts should be com- forting in its integrity. While we should avoid joining a misguided quest for origins, we should also be quick to distinguish between “good data” and ornamental fluª. Even as we ponder the vectors of medieval polemics.