Discourses and Practices of Confucian Friendship in 16Th-Century Korea Isabelle Sancho
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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. -
The Analects of Confucius
The analecTs of confucius An Online Teaching Translation 2015 (Version 2.21) R. Eno © 2003, 2012, 2015 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 is provided, without charge, at http://hdl.handle.net/2022/23420 Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 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 CONTENTS INTRODUCTION i MAPS x BOOK I 1 BOOK II 5 BOOK III 9 BOOK IV 14 BOOK V 18 BOOK VI 24 BOOK VII 30 BOOK VIII 36 BOOK IX 40 BOOK X 46 BOOK XI 52 BOOK XII 59 BOOK XIII 66 BOOK XIV 73 BOOK XV 82 BOOK XVI 89 BOOK XVII 94 BOOK XVIII 100 BOOK XIX 104 BOOK XX 109 Appendix 1: Major Disciples 112 Appendix 2: Glossary 116 Appendix 3: Analysis of Book VIII 122 Appendix 4: Manuscript Evidence 131 About the title page The title page illustration reproduces a leaf from a medieval hand copy of the Analects, dated 890 CE, recovered from an archaeological dig at Dunhuang, in the Western desert regions of China. The manuscript has been determined to be a school boy’s hand copy, complete with errors, and it reproduces not only the text (which appears in large characters), but also an early commentary (small, double-column characters). -
APA NEWSLETTER on Asian and Asian-American Philosophers and Philosophies
NEWSLETTER | The American Philosophical Association Asian and Asian-American Philosophers and Philosophies SPRING 2020 VOLUME 19 | NUMBER 2 FROM THE GUEST EDITOR Ben Hammer The Timeliness of Translating Chinese Philosophy: An Introduction to the APA Newsletter Special Issue on Translating Chinese Philosophy ARTICLES Roger T. Ames Preparing a New Sourcebook in Classical Confucian Philosophy Tian Chenshan The Impossibility of Literal Translation of Chinese Philosophical Texts into English Dimitra Amarantidou, Daniel Sarafinas, and Paul J. D’Ambrosio Translating Today’s Chinese Masters Edward L. Shaughnessy Three Thoughts on Translating Classical Chinese Philosophical Texts Carl Gene Fordham Introducing Premodern Text Translation: A New Field at the Crossroads of Sinology and Translation Studies SUBMISSION GUIDELINES AND INFORMATION VOLUME 19 | NUMBER 2 SPRING 2020 © 2020 BY THE AMERICAN PHILOSOPHICAL ASSOCIATION ISSN 2155-9708 APA NEWSLETTER ON Asian and Asian-American Philosophers and Philosophies BEN HAMMER, GUEST EDITOR VOLUME 19 | NUMBER 2 | SPRING 2020 Since most of us reading this newsletter have at least a FROM THE GUEST EDITOR vague idea of what Western philosophy is, we must understand that to then learn Chinese philosophy is truly The Timeliness of Translating Chinese to reinvent the wheel. It is necessary to start from the most basic notions of what philosophy is to be able to understand Philosophy: An Introduction to the APA what Chinese philosophy is. Newsletter Special Issue on Translating In the West, religion is religion and philosophy is Chinese Philosophy philosophy. In China, this line does not exist. For China and its close East Asian neighbors, Confucianism has guided Ben Hammer the social and spiritual lives of people for thousands of EDITOR, JOURNAL OF CHINESE HUMANITIES years in the same way the Judeo-Christian tradition has [email protected] guided people in the West. -
Windows to ICH
Windows to ICH Republic of Korea Munmyo Jerye ( ᢥᑙ⑂⑥), Grand Ceremony in Honor of Confucius Song, Ji-won (Research Professor, Kyujanggak Institute for Korean Studies, Seoul National University, Korea) unmyo is a Confucian shrine in which a few days in advance for the ritual. On the day ceremony are called Paleum ( 屉ꋑ ), literally meaning various spiritual-tablets of past of the ritual, o#cials welcome the spirits of great eight sounds. These musical instruments construct M Confucian scholars rest. In this shrine, a scholars with full respect and present to them the Deunga and Heonga orchestras, and the dancers total of thirty nine spiritual-tablets are enshrined sacrificial offerings. They also prepare for them who perform Palilmu are accompanied by this music. that belong to Confucius, four disciples, sixteen an attractive arrangement of food and wine and Dance and music make the traditional Korean custom Chinese Confucian scholars, and eighteen Korean then partake in tasting the wine as a blessing Munmyo Jerye magnificent to observe. Munmyo Jerye , Confucian scholars. Currently, the Munmyo from the spirits. The ritual is concluded with the which materialises through Deunga, Heonga and shrine is located in Sungkyunkwan, which was an burning of tribute paper by an o#cial. Palilmu , reflects the sounds of the universe which are institution of higher education during the Joseon Munmyo Jerye ( 灥榽葋蒌 ) is carried out in greater than that of the human world. dynasty and is now Sungkyunkwan University a solemn mood while traditional music plays located in Seoul. Every February and August, throughout the ceremony. During the Joseon according to the lunar calendar, commemorative dynasty, people who were ruled by Confucianism rites are prepared and called Munmyo Jerye or contributed to this combination of the ritual’s refined Seokjeonje . -
Zhuangzi: the Inner Chapters 莊子。內篇
Zhuangzi: The Inner Chapters 莊子。內篇 Translated by Version 1.1 Robert Eno 2019 © 2010, 2016, 2019 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 of Zhuangzi: The Inner Chapters is provided, without charge, at: http://hdl.handle.net/2022/23427 Also available as open access translations: Dao de jing http://hdl.handle.net/2022/23426 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 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 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 Liji [Book of Rites], Chapters 3-4: “Tan Gong”: Translation, Notes, and Commentary http://hdl.handle.net/2022/23425 Note for readers This translation was originally prepared for use by students in a general course on early Chinese thought. My initial intention was simply to provide my own students with a version that conveyed the way I thought the text was probably best understood. Of course, I was also happy to make a reasonably responsible rendering of the text available for my students at no cost. I later posted the text online with this latter goal in mind for teachers who wished to select portions of the text for classroom discussion without requiring students to make additional costly purchases or dealing with troublesome issues of copyright in assembling extracts. -
Mencius on Becoming Human a Dissertation Submitted To
UNIVERSITY OF HAWNI LIBRARY MENCIUS ON BECOMING HUMAN A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PHILOSOPHY DECEMBER 2002 By James P. Behuniak Dissertation Committee: Roger Ames, Chairperson Eliot Deutsch James Tiles Edward Davis Steve Odin Joseph Grange 11 ©2002 by James Behuniak, Jr. iii For my Family. IV ACKNOWLEDGEMENTS With support from the Center for Chinese Studies at the University of Hawai'i, the Harvard-Yenching Institute at Harvard University, and the Office of International Relations at Peking University, much of this work was completed as a Visiting Research Scholar at Peking Univeristy over the academic year 2001-2002. Peking University was an ideal place to work and I am very grateful for the support of these institutions. I thank Roger Ames for several years of instruction, encouragement, generosity, and friendship, as well as for many hours of conversation. I also thank the Ames family, Roger, Bonney, and Austin, for their hospitality in Beijing. I thank Geir Sigurdsson for being the best friend that a dissertation writer could ever hope for. Geir was also in Beijing and read and commented on the manuscript. I thank my committee members for comments and recommendations submitted over the course of this work. lowe a lot to Jim Tiles for prompting me to think through the subtler components of my argument. I take full responsibility for any remaining weaknesses that carry over into this draft. I thank my additional member, Joseph Grange, who has been a mentor and friend for many years. -
ABSTRACT Title of Document: the ANTI-CONFUCIAN CAMPAIGN
ABSTRACT Title of Document: THE ANTI-CONFUCIAN CAMPAIGN DURING THE CULTURAL REVOLUTION, AUGUST 1966-JANUARY 1967 Zehao Zhou, Doctor of Philosophy, 2011 Directed By: Professor James Gao, Department of History This dissertation examines the attacks on the Three Kong Sites (Confucius Temple, Confucius Mansion, Confucius Cemetery) in Confucius’s birthplace Qufu, Shandong Province at the start of the Cultural Revolution. During the height of the campaign against the Four Olds in August 1966, Qufu’s local Red Guards attempted to raid the Three Kong Sites but failed. In November 1966, Beijing Red Guards came to Qufu and succeeded in attacking the Three Kong Sites and leveling Confucius’s tomb. In January 1967, Qufu peasants thoroughly plundered the Confucius Cemetery for buried treasures. This case study takes into consideration all related participants and circumstances and explores the complicated events that interwove dictatorship with anarchy, physical violence with ideological abuse, party conspiracy with mass mobilization, cultural destruction with revolutionary indo ctrination, ideological vandalism with acquisitive vandalism, and state violence with popular violence. This study argues that the violence against the Three Kong Sites was not a typical episode of the campaign against the Four Olds with outside Red Guards as the principal actors but a complex process involving multiple players, intraparty strife, Red Guard factionalism, bureaucratic plight, peasant opportunism, social ecology, and ever- evolving state-society relations. This study also maintains that Qufu locals’ initial protection of the Three Kong Sites and resistance to the Red Guards were driven more by their bureaucratic obligations and self-interest rather than by their pride in their cultural heritage. -
No. 22 How Did North Korean Dance Notation Make Its Way to South
School of Oriental and African Studies University of London SOAS-AKS Working Papers in Korean Studies No. 22 How did North Korean dance notation make its way to South Korea’s bastion of traditional arts, the National Gugak Center? Keith Howard http://www.soas.ac.uk/japankorea/research/soas-aks-papers/ How did North Korean dance notation make its way to South Korea’s bastion of traditional arts, the National Gugak Center? Keith Howard (SOAS, University of London) © 2012 In December 2009, the National Gugak Center published a notation for the dance for court sacrificial rites (aak ilmu). As the thirteenth volume in a series of dance notations begun back in 1988 this seems, at first glance, innocuous. The dance had been discussed in relation to the music and dance at the Rite to Confucius (Munmyo cheryeak) in the 1493 treatise, Akhak kwebŏm (Guide to the Study of Music), and had also, as part of Chongmyo cheryeak, been used in the Rite to Royal Ancestors. Revived in 1923 during the Japanese colonial period by members of the court music institute, then known as the Yiwangjik Aakpu (Yi Kings’ Court Music Institute), the memories and practice of former members of that institute ensured that the music and dance to both rites would be recognised as intangible cultural heritage within the post-liberation Republic of Korea (South Korea), with Chongymo cheryeak appointed Important Intangible Cultural Property (Chungyo muhyŏng munhwajae)1 1 in December 1964 and a UNESCO Masterpiece of the Oral and Intangible Heritage in 2001, and the entire Confucian rite (Sŏkchŏn taeje) as Intangible Cultural Property 85 in November 1986.2 In fact, the director general of the National Gugak Center, Pak Ilhun, in a preface to volume thirteen, notes how Sŏng Kyŏngnin (1911–2008), Kim Kisu (1917–1986) and others who had been members of the former institute, and who in the 1960s were appointed ‘holders’ (poyuja) for Intangible Cultural Property 1, taught the dance for sacrificial rites to students at the National Traditional Music High School in 1980. -
Where Did All the Filial Sons Go?
CHAPTER 1 Where Did All the Filial Sons Go? In the year 73 BCE, the most powerful man in the Han empire, the General- in-Chief (da jiangjun 大將軍) Huo Guang 霍光 (d. 68 BCE), charged Liu He 劉賀 (ca. 92–59 BCE), the Imperial Heir Apparent, with ritual misconduct. The General called for Liu’s removal from power as the result of a scandal involving sex, alcohol, and a man ostensibly in mourning. In a memorial to the empress dowager, Huo enumerated the crimes of the eighteen-year-old Liu. While in mourning for his imperial predecessor, the young man indulged in such pastimes as visiting zoos and bringing entertainers into the palace, when music and dance were not only in poor taste, but also strictly forbid- den to mourners. He used public money for making gifts of concubines to his friends and imprisoned officials who tried to admonish him.1 Worse still, Liu ate meat, drank spirits, and engaged in sexual activity (all forbidden to mourners). In fact, while traveling to the capital, he ordered his subordinates to seize women on the road and load them into screened carriages. Upon his arrival in the capital, the debauchery continued, as Liu and his followers took liberties with women from the dead emperor’s harem. Acts such as these led Huo to conclude, not unreasonably, that the young man, though he wore the garments of deepest mourning, was “without sorrow or grief in his heart.”2 Such a lack of filial piety, Huo reminded the empress dowager, was the grav- est of crimes, and thus called for severe punishment and removal from power.3 Huo’s arguments met with imperial favor: not long afterwards, Liu’s riotous followers were executed, and he was duly removed as heir apparent and sent back to the provinces. -
<I>Daxue and Zhongyong: Bilingual Edition</I> Translator by Ian
Book Reviews Ian Johnston and Wang Ping, translators and annotators. Daxue and Zhongyong: Bilingual Edition. Hong Kong: The Chinese University Press, 2012. Pp. 567. $80 (hardcover). ISBN 978-962-996-445-0. This is a must-have book for anyone with a serious interest in the two seminal Confucian texts Daxue 大學 and Zhongyong 中庸, usually translated as the Great Learning and the Doctrine of the Mean. It is much more than an anno- tated translation with introduction. First of all, it includes two versions of each text. The first is the version found in theLiji 禮記 (Record of Ritual), where the Daxue was chapter 42 and the Zhongyong was chapter 31. This is accompanied by the most authoritative commentaries of the Han and Tang dynasties, by Zheng Xuan 鄭玄 (127–200) and Kong Yingda 孔穎達 (574–648), as found in the Shisanjing zhushu 十三經注疏 (The Thirteen Classics with Notes and Commentary), edited by Ruan Yuan 阮元 (1764–1849). Zheng Xuan’s notes are mostly philological and quite brief, while Kong Yingda’s comments are more philosophical and much longer. The second is the text as found in the Sishu zhangju jizhu 四書章句集注 (The Four Books in Chapters and Sentences) by Zhu Xi 朱熹 (1130–1200), along with his commentary. Both the texts themselves and the commentaries are given in Chinese and English on facing pages. The notes on Chinese pronunciation are given in the Chinese but are omitted, with ellipses, in the English. In addition, there is a General Introduction (15 pages); an Introduction to each text (22 and 29 pages, respectively); three appendices: “The Origin of the Liji” (3 pages), “Commentaries and Translations” (21 pages), and “Terminology” (28 pages); a classified bibliography; an index of names; and a general index. -
Journal of Chinese Religions, 43
Journal of Chinese Religions, 43. 2, 194–219, November 2015 BOOK REVIEWS JOSEPH A. ADLER, Reconstructing the Confucian Dao: Zhu Xi’s Appropriation of Zhou Dunyi. SUNY Series in Chinese Philosophy and Culture. Albany, NY: SUNY Press, 2014. x, 331 pp. US$95 (hb). ISBN 978-1-4384-5157-2 Joseph A. Adler’s contribution to Confucian studies aims to clarify the problematic relationship that unites Zhu Xi 朱熹 (1130–1200) with Zhou Dunyi 周敦頤 (1017– 1073). Indeed, why did Zhu Xi choose a minor figure with Daoist connections as the founder of “Neo-Confucianism”? In order to clarify this “appropriation” from one thinker to another, Adler proposes an answer in two parts (argumentation and trans- lations), divided into eight chapters. The introduction, especially useful to non-specialist readers, recounts the emergence of Song Confucianism and its masters. Unsatisfied with the conventional philosophi- cal explanation for Zhu Xi’s choice of Zhou Dunyi, Adler argues that one must inquire into Zhu Xi’s life and religious practice to understand his thought. Through a well-justified explanation of Confucianism as a religious tradition, Adler asserts that Zhu Xi’s articulation of the difference between belief and action is fundamental to explain “the peculiar shape taken by the Cheng-Zhu school” (p. 7) and, therefore, to analyze the issue of the succession of the Way or daotong 道統. Through the exposition of biographical, historical, and political elements (chapter 1), Adler shows that Zhu Xi’s vision of the Dao 道 is grounded in the differentiation between Buddhist (Chan) and Confucian metaphysical interpretations, as well as in their concrete applications within society. -
Korean Heritage
KOREAN HERITAGE Summer 2013 | Vol 6 No.2 SUMMER 2013 Vol. 6 No. 2 Vol. ISSN 2005-0151 1 | 1 KOREAN HERITAGE Quarterly Magazine of the Cultural Heritage Administration KOREAN HERITAGE SUMMER 2013 Cover Red symbolizes summer. The symbol- ism originates from the traditional “five directional colors” based on the ancient Chinese thought of wuxing, or ohaeng in Korean. The five colors were associated with seasons and other phenomena in nature, including the fate of humans. The cover features Sungnyemun, the South Gate of Seoul, recently restored. For more stories about the gate, see p. 14. KOREAN HERITAGE is also available on the website (http://English.cha.go.kr) and smart devices. 2 | 3 KOREAN HERITAGE CHA News Vignettes Sacred Relics Moved for Repairs on Seokgatap Naengmyeon, Refreshing Noodle Dish to Chase Korean Flavor Reliquaries containing sarira, or sacred remains of Buddhist spiritual Away Summer Heat masters, were removed from the second story of Seokgatap (Sakyamuni Naengmyeon, a dish aptly described by its name (literally, Pagoda) in April, as the three story stone pagoda at Bulguksa Temple cold noodles), is made of long thin noodles typically served in Gyeongju, South Gyeongsang Province is being disassembled for in an iced broth and garnished with a variety of toppings repairs. The pagoda is part of the temple complex, which along with the such as julienned cucumber, slices of pear, pieces of boiled neighboring Seokguram Grotto was inscribed on the UNESCO World meat, and hard-boiled egg. This refreshing summertime Heritage List in 1995. Dismantling of the pagoda structure started in dish is recorded in Dongguk sesigi (Seasonal Customs of the September 2012.