Meng Haoran (689-740) was one of the most important poets of the "High Tang" period, the greatest age of Chinese poetry. In his own time he was famous for his poetry as well as for his distinctive personality. This is the first complete translation into any language of all his extant poetry. Includes original Chinese texts and English translation on facing pages.
This is one of a pair of volumes by Paul Kroll (the companion volume deals with medieval Taoism and the poetry of Li Po). Collecting eleven essays by this leading scholar of Chinese poetry, the volume presents a selection of studies devoted to the medieval period, centering especially on the T'ang dynasty. It opens with the author's famous articles on the dancing horses of T'ang, on the emperor Hsüan Tsung's abandonment of his capital and forced execution of his prized consort, and on poems relating to the holy mountain T'ai Shan (with special attention to Li Po). Following these are detailed examinations of landscape and mountain imagery in the poetry of the "High T'ang" period in the mid-8th century, and of an extraordinary attempt made in the mid-9th-century to recall in verse and anecdote the great days of the High T'ang. The second section of the book includes two articles on birds (notably the kingfisher and the egret) in medieval poetry, and four of Kroll's influential studies focusing on the verse-form known as the fu or "rhapsody," especially drawing from the 3rd-century poet Ts'ao Chih and the 7th-century poet Lu Chao-lin.
Compose originellement en grec vers la fin du IIIe ou le debut du IVe siecle, probablement a Alexandrie, ce traite reflete des traditions mythologiques qui sont exposees de facon plus ample et plus precise dans les textes appartenant au groupe des textes sethiens platonisants, notamment Allogene et Zostrien. La maniere dont Marsanes reprend ces traditions mythologiques permet de le situer au terme de l'evolution litteraire attestee par ces textes. Marsanes est l'un des plus mal preserves des cinquante-quatre traites de la bibliotheque de Nag Hammadi. L'intention du traite est d'etablir l'autorite de Marsanes comme prophete, voyant et chef spirituel de sa communaute, et de presenter un enseignement detaille sur les principes premiers de la theologie sethienne, notamment sur la nature et la destinee de l'ame. Ce qui est particulier a Marsanes, c'est son souci de reveler les 'appellations' correctes des anges et des dieux, ainsi que des puissances planetaires et cosmiques qui controlent la destinee de l'ame, d'ou un interet tres grand pour les categories grammaticales et astrologiques. D'autre part, le traite est parseme d'exhortations qui montrent bien la relation etablie par l'auteur entre la connaissance qu'il communique a ses auditeurs et leur acces au salut. Le traite Marsanes presente une dette tres grande envers la tradition grecque, qu'il s'agisse des theories grammaticales, des speculations astrologiques et arithmologiques ou de la philosophie. Sur ce dernier plan, Marsanes se revele etonnament proche de philosophes neoplatoniciens comme Jamblique et Theodore d'Asinee. Le present volume offre une introduction developpee au traite Marsanes, un texte copte nouvellement etabli, une traduction francaise, le premier commentaire a etre consacre a cet ouvrage, ainsi qu'un 'index verborum' complet.
The J. Paul Getty Museum Journal 14 is a compendium of articles and notes pertaining to the Museum's permanent collections of antiquities, decorative arts, paintings, and photographs. Volume 14 includes articles written by Dietrich von Bothmer, Dietrich Willers, Jean-Louis Zimmermann, Marjatta Nielsen, R. R. R. Smith, Lawrence J. Bliquez, Anne Ratzki-Kraatz, Charissa Bremer-David, Simon Jervis, Gillian Wilson, C. Gay Nieda, Rosalind Savill, M. Roy Fisher, Nigel Glendinning, Burton B. Fredericksen, Graham Smith and Anne McCauley.
After Confucius is a collection of eight studies of Chinese philosophy from the time of Confucius to the formation of the empire in the second and third centuries B.C.E. As detailed in a masterful introduction, each essay serves as a concrete example of “thick description”—an approach invented by philosopher Gilbert Ryle—which aims to reveal the logic that informs an observable exchange among members of a community or society. To grasp the significance of such exchanges, it is necessary to investigate the networks of meaning on which they rely. Paul R. Goldin argues that the character of ancient Chinese philosophy can be appreciated only if we recognize the cultural codes underlying the circulation of ideas in that world. Thick description is the best preliminary method to determine how Chinese thinkers conceived of their own enterprise. Who were the ancient Chinese philosophers? What was their intended audience? What were they arguing about? How did they respond to earlier thinkers, and to each other? Why did those in power wish to hear from them, and what did they claim to offer in return for patronage? Goldin addresses these questions as he looks at several topics, including rhetorical conventions of Chinese philosophical literature; the value of recently excavated manuscripts for the interpretation of the more familiar, received literature; and the duty of translators to convey the world of concerns of the original texts. Each of the cases investigated in this wide-ranging volume exemplifies the central conviction behind Goldin’s plea for thick description: We do not do justice to classical Chinese philosophy unless we engage squarely the complex and ancient culture that engendered it. An electronic version of this book is freely available thanks to the support of libraries working with Knowledge Unlatched, a collaborative initiative designed to make high-quality books open access for the public good. The open-access version of this book is licensed under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0), which means that the work may be freely downloaded and shared for non-commercial purposes, provided credit is given to the author. Derivative works and commercial uses require permission from the publisher.
This volume represents the first attempt to examine occult sciences as a distinct category of Byzantine intellectual culture. It is concerned with both the reality and the image of the occult sciences in Byzantium, and seeks, above all, to represent them in their social and cultural context as a historical phenomenon. The eleven essays demonstrate that Byzantium was not marginal to the scientific culture of the Middle Ages, and that the occult sciences were not marginal to the learned culture of the medieval Byzantine world.
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