Guoxue Comics: Visualising Philosophical Concepts and Cultural Values Through Sequential Narratives
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Ps TOILETRY CASE SETS ACROSS LIFE and DEATH in EARLY CHINA (5 C. BCE-3 C. CE) by Sheri A. Lullo BA, University of Chicago
TOILETRY CASE SETS ACROSS LIFE AND DEATH IN EARLY CHINA (5th c. BCE-3rd c. CE) by Sheri A. Lullo BA, University of Chicago, 1999 MA, University of Pittsburgh, 2003 Submitted to the Graduate Faculty of Arts & Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2009 Ps UNIVERSITY OF PITTSBURGH FACULTY OF ARTS & SCIENCES This dissertation was presented by Sheri A. Lullo It was defended on October 9, 2009 and approved by Anthony Barbieri-Low, Associate Professor, History Dept., UC Santa Barbara Karen M. Gerhart, Professor, History of Art and Architecture Bryan K. Hanks, Associate Professor, Anthropology Anne Weis, Associate Professor, History of Art and Architecture Dissertation Advisor: Katheryn M. Linduff, Professor, History of Art and Architecture ii Copyright © by Sheri A. Lullo 2009 iii TOILETRY CASE SETS ACROSS LIFE AND DEATH IN EARLY CHINA (5th c. BCE-3rd c. CE) Sheri A. Lullo, PhD University of Pittsburgh, 2009 This dissertation is an exploration of the cultural biography of toiletry case sets in early China. It traces the multiple significances that toiletry items accrued as they moved from contexts of everyday life to those of ritualized death, and focuses on the Late Warring States Period (5th c. BCE) through the Han Dynasty (206 BCE-220 CE), when they first appeared in burials. Toiletry case sets are painted or inlaid lacquered boxes that were filled with a variety of tools for beautification, including combs, mirrors, cosmetic substances, tweezers, hairpins and a selection of personal items. Often overlooked as ordinary, non-ritual items placed in burials to comfort the deceased, these sets have received little scholarly attention beyond what they reveal about innovations in lacquer technologies. -
Daoism and Daoist Art
Heilbrunn Timeline of Art History Daoism and Daoist Art Works of Art (19) Essay Indigenous to China, Daoism arose as a secular school of thought with a strong metaphysical foundation around 500 B.C., during a time when fundamental spiritual ideas were emerging in both the East and the West. Two core texts form the basis of Daoism: the Laozi and the Zhuangzi, attributed to the two eponymous masters, whose historical identity, like the circumstances surrounding the compilation of their texts, remains uncertain. The Laozi—also called the Daodejing, or Scripture of the Way and Virtue—has been understood as a set of instructions for virtuous rulership or for self- cultivation. It stresses the concept of nonaction or noninterference with the natural order of things. Dao, usually translated as the Way, may be understood as the path to achieving a state of enlightenment resulting in longevity or even immortality. But Dao, as something ineffable, shapeless, and conceived of as an infinite void, may also be understood as the unfathomable origin of the world and as the progenitor of the dualistic forces yin and yang. Yin, associated with shade, water, west, and the tiger, and yang, associated with light, fire, east, and the dragon, are the two alternating phases of cosmic energy; their dynamic balance brings cosmic harmony. Over time, Daoism developed into an organized religion—largely in response to the institutional structure of Buddhism—with an ever-growing canon of texts and pantheon of gods, and a significant number of schools with often distinctly different ideas and approaches. At times, some of these schools were also politically active. -
Each One Gives Law to His Children and to His Wives. the San Tzu Ching Կ
Each one gives law to his children and to his wives. 1 ARISTOTLE INTRODUCTION ᆖ, the “Three-Character Classic”orڗThe San tzu ching Կ “Trimetrical Classic” (GILES, p. III) was for countless generations of East Asian schoolboys the authoritative introduction to literate culture. In Manchuria, Mongolia, Japan, Korea, Annam as well as in China proper it informed the education ideally, the education of a future mandarin wherever the administration acted according to the standards of Confucianism, as long as the kanjis2 were written with the brush. The San tzu ching had in East Asia the same function as for us, in the West, the “DONAT” (of Aelius Donatus, a grammarian of the fourth century A.D.). Till roughly 1900, as long as western boys were taught Latin effectively, they were taught the DONAT; and in the East, as long as the boys were to learn literary Chinese properly, they received their first initiation from the San tzu ching ... or from one of its precursors. Its characteristic teaching method is certainly much older than the San tzu ching as we have it today, and which is of Manchu doing. 1) Politics, I, 1252b 20; quoted according to Plato, Laws, III, 680 B; who in turn quotes loosely from Homer, Odyssey, IX, 114; cf. also Nicomachean Ethics, X, 1180a 28. 2) Since anyway it is unlikely that a student will pronounce the ”tzu4 correctly, and since the English words “letter ڗ Chinese word or “character” are inadequate, I adopted the Japanese designation Chinese graphic sign”: a word which is easy to“ ڗkanji ዧ articulate and perfectly unambiguous. -
HÀNWÉN and TAIWANESE SUBJECTIVITIES: a GENEALOGY of LANGUAGE POLICIES in TAIWAN, 1895-1945 by Hsuan-Yi Huang a DISSERTATION S
HÀNWÉN AND TAIWANESE SUBJECTIVITIES: A GENEALOGY OF LANGUAGE POLICIES IN TAIWAN, 1895-1945 By Hsuan-Yi Huang A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of Curriculum, Teaching, and Educational Policy—Doctor of Philosophy 2013 ABSTRACT HÀNWÉN AND TAIWANESE SUBJECTIVITIES: A GENEALOGY OF LANGUAGE POLICIES IN TAIWAN, 1895-1945 By Hsuan-Yi Huang This historical dissertation is a pedagogical project. In a critical and genealogical approach, inspired by Foucault’s genealogy and effective history and the new culture history of Sol Cohen and Hayden White, I hope pedagogically to raise awareness of the effect of history on shaping who we are and how we think about our self. I conceptualize such an historical approach as effective history as pedagogy, in which the purpose of history is to critically generate the pedagogical effects of history. This dissertation is a genealogical analysis of Taiwanese subjectivities under Japanese rule. Foucault’s theory of subjectivity, constituted by the four parts, substance of subjectivity, mode of subjectification, regimen of subjective practice, and telos of subjectification, served as a conceptual basis for my analysis of Taiwanese practices of the self-formation of a subject. Focusing on language policies in three historical events: the New Culture Movement in the 1920s, the Taiwanese Xiāngtǔ Literature Movement in the early 1930s, and the Japanization Movement during Wartime in 1937-1945, I analyzed discourses circulating within each event, particularly the possibilities/impossibilities created and shaped by discourses for Taiwanese subjectification practices. I illustrate discursive and subjectification practices that further shaped particular Taiwanese subjectivities in a particular event. -
NCTA Lesson Plan
NCTA Lesson Plan Name: Stephanie Hagan, Noe Middle School, NCTA 2020 (Columbus, OH). Title: How did Confucianism establish order for Chinese society? Theme/Topic: China/Confucianism Introduction (2-3 sentence summary of lesson): This lesson will look at the influence of Confucianism on Chinese society. Students will analyze primary and secondary sources to answer the supporting question. Subject(s)/Grade level(s): Social Studies/ 6th grade Duration of lesson: One class period _____________________________________________________________________________________ Connection to standards/common core (2-3 standards): Question 6.I.Q.2 Generate supporting questions related to the development of civilizations between 3500 Standard BCE-600 CE. Civics 6.C.CP.2 Explain connections between government and religion in River Valley Civilizations and Standard Classical Empires between 3500 BCE-600 CE. History 6.H.CH.2 Compare the origins and development of early world religions from River Valley Standard Civilizations to Classical Empires 3500 BCE-600 CE. Using Evidence 6.I.UE.1 Develop claims, citing relevant evidence, in response to compelling and supporting Standard questions. Communicating 6.I.CC.1 Construct explanations, using reasoning, correct sequence, examples and details with Conclusions relevant information and data, while acknowledging the strengths and weaknesses of the Standard explanations concerning the development of civilizations. Essential Questions (2-3 questions): Compelling Question: How can ideas influence a civilization’s society? 600 BCE-600 CE Supporting Question 4: How did Confucianism establish order for Chinese society? Learning Objectives (2-3 objectives): In Kentucky our learning objectives are the compelling and supporting questions. The Compelling question is the whole unit question and each unit contains 10 supporting questions which help to NCTA Lesson Plan answer the compelling question. -
My Tomb Will Be Opened in Eight Hundred Years╎: a New Way Of
Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College History of Art Faculty Research and Scholarship History of Art 2012 'My Tomb Will Be Opened in Eight Hundred Years’: A New Way of Seeing the Afterlife in Six Dynasties China Jie Shi Bryn Mawr College, [email protected] Follow this and additional works at: https://repository.brynmawr.edu/hart_pubs Part of the History of Art, Architecture, and Archaeology Commons Let us know how access to this document benefits ou.y Custom Citation Shi, Jie. 2012. "‘My Tomb Will Be Opened in Eight Hundred Years’: A New Way of Seeing the Afterlife in Six Dynasties China." Harvard Journal of Asiatic Studies 72.2: 117–157. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. https://repository.brynmawr.edu/hart_pubs/82 For more information, please contact [email protected]. Shi, Jie. 2012. "‘My Tomb Will Be Opened in Eight Hundred Years’: Another View of the Afterlife in the Six Dynasties China." Harvard Journal of Asiatic Studies 72.2: 117–157. http://doi.org/10.1353/jas.2012.0027 “My Tomb Will Be Opened in Eight Hundred Years”: A New Way of Seeing the Afterlife in Six Dynasties China Jie Shi, University of Chicago Abstract: Jie Shi analyzes the sixth-century epitaph of Prince Shedi Huiluo as both a funerary text and a burial object in order to show that the means of achieving posthumous immortality radically changed during the Six Dynasties. Whereas the Han-dynasty vision of an immortal afterlife counted mainly on the imperishability of the tomb itself, Shedi’s epitaph predicted that the tomb housing it would eventually be ruined. -
Chinese Political Thought Fall, 2007
Political Science 15541 Chinese Political Thought Fall, 2007 Instructor: Peter Moody, 534 Flanner; MWF 9:00-10:00, TTh 2:00-3:00, and by appointment. REQUIREMENTS: 1. Attendance, completed readings, and participation in class discussion. 2. A set of writing assignments, brief essays on topics within the following categories: A “philological” analysis: By library research, find out and discuss the way in which any particular Chinese classic text of your choice came into being: when was it written? How much of it can be attributed to its supposed author? So forth. A comparative analysis of the ideas of one thinker (or set of thinkers) we study in class, putting the ideas into more general philosophical or political context. A close analysis of the ideas of one of the thinkers included in Chan's book, but not explicitly discussed in class, putting those ideas into the general context of the school of which they are a part and of Chinese thought generally. One analytic review of a book (a secondary work) on Chinese philosophy, thought, religion, or culture. There are some suggestions at the relevant dates below. One final writing assignment, requiring some outside research, in which the ideas of one of the thinkers or approaches we have discussed will be applied to a contemporary political, cultural, or moral issue of your choice. The required readings are found in a course packet, a general reader, A Source Book in Chinese Philosophy, by Wing-tsit Chan, and a traditional Chinese novel, Monkey. The books should be available in the bookstore, the course packet at LaFortune. -
Chapter 2 Human Nature and Learning in Ancient China
Chapter 2 Human Nature and Learning in Ancient China Hung-Chung Yen Abstract Many Chinese schools of philosophy have addressed the issue of human nature. Several important traditional perspectives on human nature include the the- ory of acquired habits from the Confucianists and Mohists, the theory of the original goodness from Mencius, the theory of evil human nature from Xunzi and the Legalists, and the simple and true theory of Taoism. These schools of philosophy addressed human nature in relation to the elements of traditional values in Chinese culture, the view of feelings and emotions in learning, the functions of the teacher, and the roles of the government. In addition to analyzing human nature, the implica- tions of these traditional values on current educational practice in Taiwan are presented. Amidst these complicated and sometimes contradictory traditions, the changeable human nature is affi rmed, the autonomy of teachers and learners is rec- ognized, and deliberation on the learning process is recommended. Human nature has played a central role in traditional Chinese philosophy in the past and will con- tinue to be relevant in the future. Keywords Chinese educational philosophy • Confucianism • Taoism • Goodness and evil of human nature • Theory of acquired habits 2.1 Introduction Education is a cultural phenomenon. People’s existing thinking patterns and social values are always fi rmly intertwined with their basic attitudes, values, and thinking patterns. When analyzing educational issues from a cultural perspective, therefore, it is necessary to recognize the complexity of cultural content in order to grasp subtle applications in current practice. One of the cultural components in traditional Chinese culture is people’s basic attitudes toward human nature. -
Anonymous Classics: a List of Uniform Titles for Chinese Works
INTERNATIONAL FEDERATION OF LIBRARY ASSOCIATIONS AND INSTITUTIONS Cataloguing Section Anonymous classics a list of uniform titles for Chinese works 2011 INTRODUCTION As a reply to the International Conference on Cataloguing Principles, held at UNESCO, Paris, 1961, a first list of uniform titles for Anonymous classics was published by IFLA in 1964 1 with the assistance of UNESCO. This list, which represented a first attempt at the standardization of headings for titles at an international level, was regarded as temporary by its compiler Roger Pierrot. The project was to draw a list of the works from countries which had attended the International Conference: on the basis of the answers provided by 15 European and Asian countries, works of literature in 34 languages were listed in this publication. No later edition was issued for this working tool. In 1978, it was partly replaced by an edition limited to European literatures, revised and augmented by the addition of 8 literatures missing in the 1964 edition. It was planned by the International Office for UBC and coordinated by Rosemary C. Hewett 2. In the early 90s, these two documents were out of print and a mere reprint was not conceivable because of their incompleteness. During the 60th IFLA Conference in Havana in 1994, the Section on Cataloguing included in its action plan a new edition of Anonymous Classics, divided in several phases. The first phase was a revision of existing lists of European literatures, complemented by the addition of literatures missing in the 1978 edition. Published on the IFLA website in 2004, the new edition of Anonymous classics : a list of uniform headings for European literatures includes literatures in 28 languages of the European continent and is completed by definitions of the works and a bibliography for each literature. -
Report Title - P
Report Title - p. 1 of 410 Report Title A guide to Oriental classics. Prepared by the staff of the Oriental studies program, Columbia College and ed. by Wm. Theodore de Bary and Ainslie T. Embree. (New York, N.Y. : Columbia University Press, 1964). A plan for the prince : the Ming-i tai-fang lu of Huang Tsung-hsi. Translated and explained by William Theodore de Bary. (New York, N.Y. : Columbia University, 1953). Diss. Columbia Univ., 1953. [Huang, Zongxi. Ming yi dai fang lu]. A select list of books on the civilizations of the Orient. Ed. by W.A.C.H. Dobson. (Oxford : Clarendon Press, 1955). [WC] A source book in Chinese philosophy. Transl. and compiled by Wing-tsit Chan. (Princeton, N.J. : Princeton University Press, 1963). A, Xiu. Pfauenprinzessin und Prinz : nach einem Volksepos des Tai-Volkes. [Übersetzt von Eva Müller]. (Peking : Verlag für fremdsprachige Literatur, 1961). [Zhao shu tun he nan ruo na]. [Mul] A, Ying. Eluosi he Sulian wen xue zai Zhongguo. (1956). In : A Ying quan ji ; vol. 2. [Russian and Soviet literature in China]. [Gam2] A, Ying. Yibusheng di zuo pin zai Zhongguo. In : Wen xue cong bao ; no 17 (1956). [Ibsens Werke in China]. [Ibs115] Abegg, Lily. China und Vietnam. (Einsiedeln : Benziger, 1967). (Offene Wege ; 6). [WC] Abegg, Lily. Im neuen China. (Zürich ; Freiburg i.B. : Atlantis Verlag, 1957). [Reise unter der Organisation von Intourist von Hong Kong nach Guangzhou, Beijing, Xian, Chongqing, Wuhan, Mandschurei, Lanzhou bis Tianjin]. [Cla] Abegg, Lily. Vom Reich der Mitte zu Mao Tse-tung. (Luzern ; Frankfurt a.M. : Bucher, 1966). -
Is the Three Character Classic
Adv Educ Res Eval, 2021, 2(1): 127-137 DOI: 10.25082/AERE.2021.01.004 RESEARCH ARTICLE Is the Three Character Classic (《三字经》) still suitable for contemporary literacy and enlightenment education for children? Insights from the perspective of cognitive psychology and child development psychology ∗ Yi Sun1 Guoqing Zhao1 Xi Yang1 1 Faculty of Education, Beijing Normal University, Beijing 100875, China Abstract: The Three Character Classic (《三字经》), also translated as San Zi Jing or The Triword Primer, is the traditional Chinese Primer with the most significant influence and the Correspondence to: Xi Yang, Faculty of Education, Beijing Normal University, Beijing 100875, China; broadest appeal. In the 21st century Chinese traditional cultural revival, traditional texts such as E-mail: [email protected] the Three Character Classic are reused as child education primer. Is the Three Character Classic Received: March 2, 2021; still suitable for contemporary children’s literacy and enlightenment? From the perspective Accepted: March 24, 2021; Published: March 25, 2021 of cognitive psychology and child development psychology, this paper used the method of Citation: Sun Y, Zhao G and Yang X. Is the Three critical literature review and content analysis to investigate the relationship between the Three Character Classic (《三字经》) still suitable for con- Character Classic and children’s language development, attention, memory, cognition, and temporary literacy and enlightenment education for children? Insights from the perspective of cognitive moral development. It found that the content, structure, teaching approach of it conform to psychology and child development psychology. Adv children’s physical and cognitive development during early childhood. The Three Character Educ Res Eval, 2021, 2(1): 127-137. -
Humor in Ancient Chinese Philosophy Author(S): Christoph Harbsmeier Source: Philosophy East and West, Vol
Humor in Ancient Chinese Philosophy Author(s): Christoph Harbsmeier Source: Philosophy East and West, Vol. 39, No. 3, Philosophy and Humor (Jul., 1989), pp. 289- 310 Published by: University of Hawai'i Press Stable URL: http://www.jstor.org/stable/1399450 Accessed: 08/08/2010 22:41 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=uhp. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Hawai'i Press is collaborating with JSTOR to digitize, preserve and extend access to Philosophy East and West. http://www.jstor.org Christoph Harbsmeier Humor in ancient Chinese philosophy Man has been defined as the laughinganimal.1 He not only belongs to his culture, he may also react to his own culture-for example, by laughingat it.