Abstract This paper compares and contrasts Gish Jen's short story "Who's Irish?" with Dao Strom's novel "Grass Roof." The reviewer describes how both works investigate the complex problems that arise from the clash between the Asian and Western cultures. The paper further discusses the authors' styles and also the conflicts found in both works. The reviewer concludes that both stories give a painful and complex account of identity loss, displacement and racial discrimination in the lives of their characters.
From the Paper "Gish Jen's short story is narrated in broken English by a Chinese grandmother living with her daughter's family in the Unites States. Jen uses a multiple ethnic context, emphasizing the problems arising from the many cultural differences. The title of the short story, Who's Irish? directly questions identity and ethnicity. First of all, the story is about a Chinese American family who is now at the third generation of immigrants in the United States. Moreover, the family itself is a blend of ethnicities: the Chinese American daughter, Natalie is married to an Irish man, John Shea. The conflict in the story is thus a multiple one: there is an inner conflict between the Irish and the Chinese influences, repeatedly voiced in the Chinese grandmother's discourse. Sophie, Natalie and John's little girl, is obviously at the center of this conflict."
An analysis of the representation of war and politics in Pablo Neruda's poem "Keeping Quiet", Nathalie Handal's "The Lives of Rain" and Bei Dao's "The Answer".
Abstract The paper examines the works of the three poets, Pablo Neruda, Nathalie Handal and Bei Dao, and shows how they all portray the disaster caused by war and politics in the lives of ordinary people. The paper discusses how each author depicts the scene of the modern world as a desolated landscape on which the signs and effects of war and fighting are openly visible, where death usurps life and the cruel political games make the normal, innocent people into victims. The paper highlights the poems' symbolic imagery, which hints at the terrible effects of war on our contemporary lives.
From the Paper "War and politics have always been two pervading themes in literature. If in the ancient times however war was introduced and depicted in long, heroic poems, in modern poetry the writers deplore the violence and savagery caused by the war. Many modern poets and artists have also played an important role as political militants and have been involved in the political life of their countries either directly or indirectly through their writings. Contemporary poetry especially is extremely preoccupied with politics and the way it influences modern life at all levels. The three poets Pablo Neruda, Nathalie Handal and Bei Dao have all been involved in the political life of their countries. Their poetry thus expresses the social and political disturbances and the conflicts which affect the lives of the individuals."
Abstract This paper explains that, as a complementary philosophy to Confucianism, Daoism, which enriches in every way the spiritual and intellectual life of Chinese people, is reflected in the Chinese martial art of taiji shadow boxing. The author points out that taiji boxing, was invented by a Daoist called Zhang Sanfeng in the Ming dynasty on the Wudang Mountain; the name "taiji", which means "the supreme ultimate", itself suggests an essential concept of Daoist cosmology. The paper stresses that, if the forces of the western boxing are like a hard and straight oak tree, the movement of Taiji boxing is more like that of soft reed or bamboo, which knows how to move, how to yield, so it can survive a strong wind; whereas, the oak tree will probably be broken down. Many quotations from the writings of the founders of Daoism, Laozi and Zhuangzi. Symbol included.
Table of Contents
A Brief Introduction to Daoism
The Dao Reflected in the Taiji Boxing
The Name and the Diagram
The Value of Gentleness
The Non-Action
The Dialectics in Taiji Boxing
A Way of Getting Close to the Dao
From the Paper "Knowing the power of softness, Taiji practitioners learn to yield to the opponent, become even in harmony with the attacker so as to use the strength of the attacker himself. The soft movement of Taiji will control the force not by resist to it but by swinging with it, leading the force to its extreme, transforming it to its natural opposite side again. You can see it clearer in the diagram. When there's a strong positive Yang power coming from one side, the natural way is not to confront it with another Yang force, instead, you guide the force by using the negative Yin force. In this way, there will be no more conflict, the inner harmony is regained. the "non-action" is another important element of Daoism."
From the Paper " This study will examine three works of Chinese literature in terms of the ways in which different writers depict the notion of "individualism" or the individual. The three works are Mao Zedong's "Talks at the Yan'an Conference on Literature and Art,"
Wang Meng's "A Young Man Arrives at the Organization Department," and Bei Dao's "An Artist's Life." Mao's speech is thoroughly anti-individualistic. Meng's story is far more individualistic, but its lightly satirical focus on an artist's troubles with the Chinese bureaucracy hardly produces a counter-revolutionary glorification of individualism. Dao's poem is the most purely individualistic and experimental of the three, and the most free of any concern with ideology, whether treated reverently (as with Mao) or satirically (as with Meng).
Individualism is a threat to Mao and the Marxist ideology."
Abstract This research paper summarizes and analyzes the historical development of martial arts in China. The paper explores the history of the artform as a product of the confluence and interaction of many religious, philosophical and practical influences dating back to ancient times. Included in the topics are the Chinese classical approach to warfare and military tactics, Daoist thought, Buddhism and various more modern syntheses of martial arts theories, including the teachings of the monks.
Contents:
Chinese Military Realities and Classical Theories
Daoist Thought
Buddhism
Consolidation of Martial Arts Theory
Conclusion
From the Paper "The martial arts in practical terms formed the basis for the training of Chinese for combat which in turn was influenced strongly by the nature and realities of warfare as it was practiced in ancient times and recounted by Chinese historians. Most of those histories related to civil wars between contending power factions, later to the wars which established China's first longlasting unified dynasty, the Han (B.C. 202-A.D. 221), and the wars fought by the Han against barbarians from Central Asia."
Tags: chinese, buddhism, buddha, dao, dynasty, tao, asian, form
Abstract A primary source-based examination of the similarities and differences between the understanding and description of 'Ultimate Reality' (or God) as found in the Taoist and Hindu main theological texts, the "Tao Te Ching" and the "Upanishads". History and explanations of the differing religious traditions and the concept of 'Ultimate Reality' are supplied. Cause of creation and nature of reality are discussed. Many textual references included. Includes annotated bibliography.
From the Paper "Although composed over two thousand years ago, the Upanishads and the "Tao Te Ching" are considered to be the mystical texts par excellence of their respective religious traditions. The content of these documents were foundational to the establishment of Hinduism and Taoism and continue to be highly referenced within these traditions today. Primarily identified for their mystical content, these texts reflect a desire on the authors? behalf to identify through direct contact a reality that transcends their own, an Ultimate Reality."
Abstract This paper examines how one dominant concept in Daoism and Buddhism is the belief in some form of reincarnation and how, the idea that life does not end when one dies, is an integral part of these religions and the culture of the Chinese people. It looks at how Daoism believes that by acting the Way, one could be immortal and happy through their lives. In contrast, it looks at how Buddhism believes that life is sorrowful and that by meditation and doing the practices, one could achieve Nirvana, where there is nothing to be reborn.
From the Paper "The path to Dao is individual, it comes from within. Dao it self is the path. No one can define a path for the Daoist, because the "the Way is empty" as said in Chapter 4 of Daodejing, so it must come from the inner light. "Dao means way, but in the original and succeeding manuscripts no direct path is explored or expounded. Desire, ambition, fame, and selfishness are seen as complications. That idea is consistent with Buddhist teachings; it is the personal life of each individual that gives Daoism its special form". It is able to bring a person to perfect happiness through the Dao, which can become difficult when it is being explained by words because Daoism do not believe in language."
Abstract The paper compares ideas of Mencius and Xunzi in relation to Confucius. The paper examines how Mencius and Xunzi were Confucian in outlook but Mencius had an optimistic view of human nature in great contrast with Xunzi. Mencius was harder on those with authority, whereas Xunzi saw the Dao as important for everyone, and with people of all kinds able to radically transform themselves.
From the Paper "Mencius and Xunzi offered philosophies that show that they do belong to the same Chinese civilization and that they inherited the ideas of Confucius. (551-479 BC) However, they departed from Confucius in ways that would help to create other lines of Chinese philosophy. In all three, one sees a division between the social and the individual, but also, thought on how leadership influenced the individual, and the role of both individuals and the ruler in making a better society of better people."
Abstract This paper examines how Daoism (sometimes referred to as "Taoism") and Confucianism are China's two great religious/philosophical systems and how both are "home grown" in China and sprang up around the same time. Indeed, some people believe that Confucius consulted with Lao-tzu, the legendary founder of Daoism and author of the Dao De Ching to learn how to conduct ceremonies and music. Also looked at are the principles and history of each school of thought, how the two schools have quarreled off and on, and how they have been inextricably linked throughout the ages.
From the Paper "Better known in China as "Master Kong," Confucius was a fifth-century BCE Chinese thinker. Little is actually known about him other than that he was the son of an aristocratic family from northern China who spent most of his life trying to gain high position in government. However, he was strong-willed and did not succeed. Instead, he became an educator and political advisor. Fragmentary evidence exists in a Chinese text called the Lunyu, the traditional source for information about Confucius' life and teachings, which were primarily about ethics, honesty, hard work, and concern for others. Confucius taught filial piety. He believed that Daoism pandered to the superstitious nature of the common people and his job was not to eradicate them, but to provide more and better education so people would not be drawn to these sects. "
