DOCSLIB.ORG

New Dimensions of Confucian and Neo-Confucian Philosophy

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Page i New Dimensions of Confucian and Neo­Confucian Philosophy Page ii SUNY Series Philosophy Robert Cummgs Nevil, Editor Page iii New Dimensions of Confucian and Neo­Confucian Philosophy by Chung­ying Cheng State University of New York Press Page iv Published by State University of New York Press, Albany Ó 1991 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. Production by Marilyn Semerad Marketing by Dana E. Yanulavich For information, address State University of New York Press, State University Plaza, Albany, N.Y., 12246 Library of Congress Cataloging­in­Publication Data Ch'eng, Chung­ying, 1935­ New Dimensions of Confucian and Neo­Confucian philosophy / Chung­ying Cheng. p. cm.—(SUNY series in Philosophy) Includes bibliographical references. ISBN 0­7914­0283­5. —ISBN 0­7914­0284­3 (pbk.) 1. Philosophy, Confucian. 2. Neo­Confucianism. I. Title. II. Series. B127.C65C495 1991 89­19655 181'. 112—dc20 CIP 10 9 8 7 6 5 4 3 2 1 Page v CONTENTS Preface vii Foreword by Robert Cummings Neville ix Introduction: Chinese Philosophy and Confucian/ Neo­Confucian Thinking: 1 Origination, Orientation, and Originality Part I. Chinese Philosophical Orientations 1. Chinese Philosophy: A Characterization 65 2. A Model of Causality in Chinese Philosophy: A Comparative Study 88 3. The Nature and Function of Skepticism in Chinese Philosophy 108 4. Conscience, Mind and the Individual in Chinese Philosophy 129 5. Chinese Philosophy and Symbolic Reference 165 6. Toward Constructing a Dialectics of Harmonization: Harmony and Conflict in 185 Chinese Philosophy Part II. Confucian Dimensions 7. Rectifying Names (Cheng­Ming) in Classical Confucianism 221 8. On yi as a Universal Principle of Specific Application in Confucian Morality 233 9. Some Aspects of the Confucian Notion of Mind 246 10. Theory and Practice in Confucianism 261 11. Dialectic of Confucian Morality and Metaphysics of Man: A Philosophical 280 Analysis Page vi 12. Confucian Methodology and Understanding the Human Person 294 13. Legalism versus Confucianism: A Philosophical Appraisal 311 14. Confucius, Heidegger and the Philosophy of the I Ching: On Mutual 339 Interpretations of Ontologies Part III. Neo­Confucian Dimensions 15. Method, Knowledge and Truth in Chu Hsi 375 16. Unity and Creativity in Wang Yang­ming's Philosophy of Mind 396 17. Practical Learning in Yen Yuan, Chu Hsi, and Wang Yang­ming 424 18. Religious Reality and Religious Understanding in Confucianism and Neo­ 451 Confucianism 19. The Consistency and Meaning of the Four­Sentence Teaching in Ming Ju 481 Hsüeh An 20. Li­Ch'i and Li­Yü Relationships in Seventeenth­Century Neo­Confucian 504 Philosophy 21. Categories of Creativity in Whitehead and Neo­Confucianism 537 Glossary 559 Index 599 Page vii PREFACE This book consists of my essays, written in different periods of time, covering a span of twenty years, roughly from 1965 to 1985. The earliest essay "Rectifying Names (cheng­ming) in Classical Confucianism" dates back to 1965 and the latest essay "Confucius, Heidegger and the Philosophy of the I Ching" to 1985. These two essays represent two focal points of my inquiry, an early­stage analytic­reconstructive inquiry into the microscopic structures in the Confucian philosophy and a later­stage philosophic­hermeneutic inquiry into the macroscopic paradigms in the Confucian framework. In between these two terminal points I have undergone a process of growth and development in both depths of understanding and scope of interest. I have come to see Confucianism as a multi­dimensional structure and a multi­stage process of creative change and creative transformation that includes heights of innovation and near­heights of renovation. Therefore my interests include not just the classical Confucian scenario but encircle the pre­Confucian origins of Confucian thinking and other related schools of thought in the classical period as well as the latter development of the classic Confucian system into the Neo­Confucian philosophy. For me, Neo­Confucian philosophy is a creative advance on the classical Confucianism in terms of meeting a vast challenge from the outside and, therefore, represents a deepening and maturing of the Confucian philosophy. In particular, it has brought out the outstanding cosmological­ontological perspective of the I Ching, which commands a contemporary significance. The whole phenomenon has an architechtonic prospect that preserves its primary identity in the moral and ethical inspirations of the classic Confucianists. The thrust of this study on Confucian and Neo­Confucian philosophy therefore becomes the embedding of the Confucian ethical philosophy in a metaphysical and methodological context and the development of a metaphysics and a methodology for the illumination of human creativity in Confucian morality. In this sense, the final justification of this study is to be found in the organic interdependence and unity of threads of various levels and dimensions of Confucian and Neo­Confucian philosophy in a temporal and dialectical development of pristine insights, Page viii which provides both drama and logic to the formation of a great philosophical enterprise and tradition. To provide a "thread of unity" for the underlying thinking in all these essays written in different times for different purposes, I have written a comprehensive introduction to this volume that explains my views on EastWest or Chinese­West comparative philosophy as well as my views on the rise, development, and prospect of the Confucian and Neo­Confucian philosophy. My Introduction is intended also to provide a methodological backdrop and justification for my themes in the volume as well as to offer a rationale for evaluating the philosophical worth and meaningfulness of my inquiries. Since my Introduction is comprehensive enough to include some recent reflections on my earlier studies, I hope that I have given both a substantive self­containedness as well as a formal consistency to the essays in this volume. For these reasons, I do not have more things to say in concluding these essays as a unity. Hence, I withhold from writing a conclusion to these essays, believing each essay presents a conclusion of its own and at the same time enhancing the conclusions of other essays, as I have indicated in the Introduction. In preparing this volume for publication, I wish to thank my friend and colleague Professor Robert Neville for his warm encouragement as well as for his very thought­ provoking Foreword. Page ix FOREWORD Good fortune, not my worthiness, brings me the honor to introduce this collection of essays by Professor Chung­ying Cheng. Though I have long endeavored to practice philosophy in ways that are open to learning as much from the traditions of China as from the West, Professor Cheng has accomplished what I merely try. Educated both in China and at Harvard, he has long thought and written about philosophical topics in ways that demonstrate the relevance and usefulness of Chinese thought in the contemporary scene. More than anyone else I can think of—and the field embraces many very distinguished scholars—Professor Cheng has developed the institutions and academic habits that bring Chinese philosophy to contemporary readiness. He was the founder of the International Society for Chinese Philosophy, which has gathered for rich intellectual discussion not only specialists in Chinese thought but also thinkers in the Western tradition who are open to the traditions of China. The same openness to Western thinkers appreciative of Chinese thought characterizes the Journal of Chinese Philosophy, which he founded and edits. To introduce this volume of his essays, thus, provides the opportunity to express gratitude for his effective contributions to our intellectual life. The first point to understand about these essays is the catholic position of their author. Because of the important need to get some orientation points in Chinese philosophy, Western scholars from the beginning categorized it into schools: the Confucian, Taoist, Buddhist, Legalist, Moist, Neo­Confucian, and so forth. Those of us who have benefited much from Wing­tsit Chan's Source Book of Chinese Philosophy, are deeply appreciative of the categories he and others such as Fung Yu­ lan have provided. Yet it is a mistake to believe that Chinese thinkers through the centuries have operated as if they were identified exclusively with a school, or thought within it as if the other schools did not count. "Confucianism" did not consistently think of itself as a school in oposition to Buddhism and Taoism until the eighth or ninth centuries in the work of scholars such as Li Ao and Han Yu; was Wang Pi less a Confucian because he wrote about the Tao Teh Ching? By the time Neo­ Confucianism was becoming self­conscious the phil­ Page x osophic practice of the ''Three Schools" was flourishing, as Judith Berling has shown. True, the Neo­Confucians, in their polemics, used to call each other "Buddhistic" as a means of criticism. But there generally was good reason for that: the Neo­Confucian scholars had learned a great deal from Buddhism, as from Taoism. Chinese thinkers of all schools read widely and took all the traditions as their sources, even when adhering to the intellectual bent or politics of one or the other. Professor Cheng is a Chinese thinker in this catholic sense. His sources in this volume range from the I Ching through classic Taoist, Confucian, and Buddhist texts up through twentieth century Chinese thinkers. If forced to say what he "is," I suppose he would admit to being a contemporary Confucian. But that's because accepting labels is a Confucian rather than Taoist enterprise. He would certainly not denigrate the Taoist texts nor criticize them for romantic naturalism.
Recommended publications
  • Principles of Logic Roehampton : Printed by John Griffin ^Principles of Logic

    Principles of Logic Roehampton : Printed by John Griffin ^Principles of Logic

    PRINCIPLES OF LOGIC ROEHAMPTON : PRINTED BY JOHN GRIFFIN ^PRINCIPLES OF LOGIC By GEORGE HAYWARD JOYCE, S.J. M.A., ORIEL COLLEGE, OXFORD PROFESSOR OF LOGIC, ST. MARY S HALL, STONYHURST *.r LONGMANS, GREEN & CO 39, PATERNOSTER ROW, LONDON NEW YORK. BOMBAY, AND CALCUTTA 1908 INTRODUCTION THIS work is an attempt at a presentment of what is fre quently termed the Traditional Logic, and is intended for those who are making acquaintance with philosophical questions for the first time. Yet it is impossible, even in a text-book such as this, to deal with logical questions save in connexion with definite metaphysical and epistemolo- gical principles. Logic, as the theory of the mind s rational processes in regard of their validity, must neces sarily be part of a larger philosophical system. Indeed when this is not the case, it becomes a mere collection of technical rules, possessed of little importance and of less interest. The point of view adopted in this book is that of the Scholastic as far as is philosophy ; and compatible with the size and purpose of the work, some attempt has been made to vindicate the fundamental principles on which that philosophy is based. From one point of view, this position should prove a source of strength. The thinkers who elaborated our sys tem of Logic, were Scholastics. With the principles of that philosophy, its doctrines and its rules are in full accord. In the light of Scholasticism, the system is a connected whole ; and the subjects, traditionally treated in it, have each of them its legitimate place.
  • Ontology of Consciousness

    Ontology of Consciousness

    Ontology of Consciousness Percipient Action edited by Helmut Wautischer A Bradford Book The MIT Press Cambridge, Massachusetts London, England ( 2008 Massachusetts Institute of Technology All rights reserved. No part of this book may be reproduced in any form by any electronic or me- chanical means (including photocopying, recording, or information storage and retrieval) without permission in writing from the publisher. MIT Press books may be purchased at special quantity discounts for business or sales promotional use. For information, please e-mail [email protected] or write to Special Sales Depart- ment, The MIT Press, 55 Hayward Street, Cambridge, MA 02142. This book was set in Stone Serif and Stone Sans on 3B2 by Asco Typesetters, Hong Kong, and was printed and bound in the United States of America. Library of Congress Cataloging-in-Publication Data Ontology of consciousness : percipient action / edited by Helmut Wautischer. p. cm. ‘‘A Bradford book.’’ Includes bibliographical references and index. ISBN 978-0-262-23259-3 (hardcover : alk. paper)—ISBN 978-0-262-73184-3 (pbk. : alk. paper) 1. Consciousness. 2. Philosophical anthropology. 3. Culture—Philosophy. 4. Neuropsychology— Philosophy. 5. Mind and body. I. Wautischer, Helmut. B105.C477O58 2008 126—dc22 2006033823 10987654321 Index Abaluya culture (Kenya), 519 as limitation of Turing machines, 362 Abba Macarius of Egypt, 166 as opportunity, 365, 371 Abhidharma in dualism, person as extension of matter, as guides to Buddhist thought and practice, 167, 454 10–13, 58 in focus of attention, 336 basic content, 58 in measurement of intervals, 315 in Asanga’s ‘‘Compendium of Abhidharma’’ in regrouping of elements, 335, 344 (Abhidharma-samuccaya), 67 in technical causality, 169, 177 in Maudgalyayana’s ‘‘On the Origin of shamanic separation from body, 145 Designations’’ Prajnapti–sastra,73 Action, 252–268.
  • Downloaded from Brill.Com09/28/2021 09:41:18AM Via Free Access 102 M

    Downloaded from Brill.Com09/28/2021 09:41:18AM Via Free Access 102 M

    Asian Medicine 7 (2012) 101–127 brill.com/asme Palpable Access to the Divine: Daoist Medieval Massage, Visualisation and Internal Sensation1 Michael Stanley-Baker Abstract This paper examines convergent discourses of cure, health and transcendence in fourth century Daoist scriptures. The therapeutic massages, inner awareness and visualisation practices described here are from a collection of revelations which became the founding documents for Shangqing (Upper Clarity) Daoism, one of the most influential sects of its time. Although formal theories organised these practices so that salvation superseded curing, in practice they were used together. This blending was achieved through a series of textual features and synæsthesic practices intended to address existential and bodily crises simultaneously. This paper shows how therapeutic inter- ests were fundamental to soteriology, and how salvation informed therapy, thus drawing atten- tion to the entanglements of religion and medicine in early medieval China. Keywords Massage, synæsthesia, visualisation, Daoism, body gods, soteriology The primary sources for this paper are the scriptures of the Shangqing 上清 (Upper Clarity), an early Daoist school which rose to prominence as the fam- ily religion of the imperial family. The soteriological goal was to join an elite class of divine being in the Shangqing heaven, the Perfected (zhen 真), who were superior to Transcendents (xianren 仙). Their teachings emerged at a watershed point in the development of Daoism, the indigenous religion of 1 I am grateful for the insightful criticisms and comments on draughts of this paper from Robert Campany, Jennifer Cash, Charles Chase, Terry Kleeman, Vivienne Lo, Johnathan Pettit, Pierce Salguero, and Nathan Sivin.
  • Nagarjuna's Appeal

    Nagarjuna's Appeal

    RICHARD P. HAYES NAGARJUNA'S APPEAL 1. INTRODUCTORY REMARKS Among the incidental features of Nfigfirjuna's philosophy that have captured my attention over the years, there are two in particular that t wish to discuss in this paper. 1 The first observation is that his philoso- phical writings seem to have fascinated a large number of modern scholars of Buddhism; this hardly requires demonstration. The second observation is that Nfigfirjuna's writings had relatively little effect on the course of subsequent Indian Buddhist philosophy. Despite his apparent 'attempts to discredit some of the most fundamental concepts of abhidharma, abhidharma continued to flourish for centuries, with- out any appreciable attempt on the part of fibhidharmikas to defend their methods of analysis against Nfigfirjuna's criticisms. 2 And despite Nfigfirjuna's radical critique of the very possibility of having grounded knowledge (pramdna), the epistemological school of Dignfiga and Dharmaldrti dominated Indian Buddhist intellectual circles, again without any explicit attempt to answer Nfigfirjuna's criticisms of their agenda. Aside from a few commentators on Nfigfirjuna's works, who identified themselves as Mfidhyamikas, Indian Buddhist intellectual life continued almost as if Nfigfirjuna had never existed. Taken together, these two observations may suggest that the interest that modern scholars of Buddhism have in Nfigfirjuna may be out of proportion to the influence that Nfigfirjuna had on Buddhist them- selves. On first consideration, the observation that Nfigfirjuna had little impact on classical Buddhists may seem unrelated to the observation that he has had a good deal of impact on modern Buddhologists. On further reflection, however, it seems that a common reason can be found to explain these two observations; the reason could be simply that Nfigfirjuna's arguments, when examined closely, turn out to be fallacious and therefore not very convincing to a logically astute reader.
  • Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit Name 1.1 Periodisation Sanskrit Dhyāna 1.2 Origins and Taoist Influences (C

    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.
  • Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)

    Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)

    Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China proto­typical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862.
  • Chinese Philosophy

    Chinese Philosophy

    CHINESE PHILOSOPHY Vatican Relations: Problems of Conflicting Authority, 1976–1986 EARLY HISTORY (Cambridge 1992). J. LEUNG, Wenhua Jidutu: Xianxiang yu lunz- heng (Cultural Christian: Phenomenon and Argument) (Hong Shang Dynasty (c.1600–c.1045 B.C.). Chinese Kong 1997). K. C. LIU, ed. American Missionaries in China: Papers philosophical thought took definite shape during the reign from Harvard Seminars (Cambridge 1966). Lutheran World Feder- of the Shang dynasty in Bronze Age China. During this ation/Pro Mundi Vita. Christianity and the New China (South Pasa- period, the primeval forms of ancestor veneration in Neo- dena 1976). L. T. LYALL, New Spring in China? (London 1979). J. G. LUTZ, ed. Christian Missions in China: Evangelist of What? lithic Chinese cultures had evolved to relatively sophisti- (Boston 1965). D. E. MACINNIS, Religion in China Today: Policy cated rituals that the Shang ruling house offered to their and Practice (Maryknoll, NY 1989). D. MACINNIS and X. A. ZHENG, ancestors and to Shangdi, the supreme deity who was a Religion under Socialism in China (Armonk, NY 1991). R. MAD- deified ancestor and progenitor of the Shang ruling fami- SEN, China Catholics: Tragedy and Hope in an Emerging Civil So- ciety (Berkeley 1998). R. MALEK and M. PLATE Chinas Katholiken ly. A class of shamans emerged, tasked with divination suchen neue (Freiburg 1987). Missiones Catholicae cura S. Con- and astrology using oracle bones for the benefit of the rul- gregationis de Propaganda Fide descriptae statistica (Rome 1901, ing class. Archaeological excavations have uncovered 1907, 1922, 1927). J. METZLER, ed. Sacrae Congregationis de Pro- elaborate bronze sacrificial vessels and other parapherna- paganda Fide Memoria Rerum, 1622–1972 (Rome 1976).
  • The Heritage of Non-Theistic Belief in China

    The Heritage of Non-Theistic Belief in China

    The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism.
  • Why No Wonder Woman?

    Why No Wonder Woman?

    Why No Wonder Woman? A REPORT ON THE HISTORY OF WONDER WOMAN AND A CALL TO ACTION!! Created for Wonder Woman Fans Everywhere Introduction by Jacki Zehner with Report Written by Laura Moore April 15th, 2013 Wonder Woman - p. 2 April 15th, 2013 AN INTRODUCTION AND FRAMING “The destiny of the world is determined less by battles that are lost and won than by the stories it loves and believes in” – Harold Goddard. I believe in the story of Wonder Woman. I always have. Not the literal baby being made from clay story, but the metaphorical one. I believe in a story where a woman is the hero and not the victim. I believe in a story where a woman is strong and not weak. Where a woman can fall in love with a man, but she doesnʼt need a man. Where a woman can stand on her own two feet. And above all else, I believe in a story where a woman has superpowers that she uses to help others, and yes, I believe that a woman can help save the world. “Wonder Woman was created as a distinctly feminist role model whose mission was to bring the Amazon ideals of love, peace, and sexual equality to ʻa world torn by the hatred of men.ʼ”1 While the story of Wonder Woman began back in 1941, I did not discover her until much later, and my introduction didnʼt come at the hands of comic books. Instead, when I was a little girl I used to watch the television show starring Lynda Carter, and the animated television series, Super Friends.
  • Wonder Woman by John Byrne Vol. 1 1St Edition Kindle

    Wonder Woman by John Byrne Vol. 1 1St Edition Kindle

    WONDER WOMAN BY JOHN BYRNE VOL. 1 1ST EDITION PDF, EPUB, EBOOK John Byrne | 9781401270841 | | | | | Wonder Woman by John Byrne Vol. 1 1st edition PDF Book Diana met the spirit of Steve Trevor's mother, Diana Trevor, who was clad in armor identical to her own. In the s, one of the most celebrated creators in comics history—the legendary John Byrne—had one of the greatest runs of all time on the Amazon Warrior! But man, they sure were not good. Jul 08, Matt Piechocinski rated it really liked it Shelves: graphic-novels. DC Comics. Mark Richards rated it really liked it Mar 29, Just as terrifying, Wonder Woman learns of a deeper connection between the New Gods of Apokolips and New Genesis and those of her homeland of Themyscira. Superman: Kryptonite Nevermore. Enabling JavaScript in your browser will allow you to experience all the features of our site. There's no telling who will get a big thrill out of tossing Batman and Robin Eternal. This story will appear as an insert in DC Comics Presents A lot of that is probably due to a general dislike for the 90s style of drawing superheroes, including the billowing hair that grows longer or shorter, depending on how much room there is in the frame. Later, she rebinds them and displays them on a platter. Animal Farm. Azzarello and Chiang hand over the keys to the Amazonian demigod's world to the just-announced husband-and-wife team of artist David Finch and writer Meredith Finch. Jun 10, Jerry rated it liked it.
  • Study and Uses of the I Ching in Tokugawa Japan

    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.
  • Download Article

    Download Article

    5th International Conference on Social Science, Education and Humanities Research (SSEHR 2016) Same Origins in Pitch Pipes between Taiwan and Mainland, With the Virtuous Guider 1, a Ji WeiJian 1 Shandong university, Weihai, Shandong, 264209. a [email protected] Keywords: Pitch Pipes, Virtuous Guider, Taiwan and Mainland Abstract： For many years, Mr Lin Guzhen has been adhering to the our country modern composers, performers, music educator Mr Tian-hua liu "of a country's music education, and does not go as a faculty member, a few special music talents to do higher trumpeter. Today, Mr Lin Guzhen has been sixties of the year, he is still with full enthusiasm, with the revival of Chinese national music culture and art of the great dream along. This paper studies the meaning of this arts and input high importance on this spirit works. Introduction In recent years, the role “guider” appeared on the stage.at first, I do not know what the stage image is.After consulting the initiator, I generally got its meaning. The arising of guide explore some new ideas how to make the traditions become developing innovation for our national music culture. Lin guzhen,the culture of taiwan scholars, is the designer and practitioner of this stage image. Mr. Lin is from Taiwan xinzhu,, our country's traditional music culture promoter, cross-strait DiXiao angel of music cultural exchangeand DiXiao producer. Young, interest in huaxia temperament, thanks brother guide flute art enlightenment, hence the dream-seeker flute melody sound. Lin Guzhen juvenile period, influenced by brother guide, has a keen interest on Chinese traditional music, and with the brother learning bamboo flute.