Historical Dictionary of Confucianismis devoted exclusively to Confucianism, the great Chinese tradition that has gathered around the teachings of Confucius (Kongzi) for more than 2,500 years. Confucianism encompasses a broad array of moral, social, philosophical and religious ideas, values and practices. It is an ancient and immense tradition of great subtlety and complexity. This work provides ready access to terms, personalities, movements, and texts of the tradition as it has made its trek throughout East Asia, especially Korea and Japan. This book contains a chronology, introduction, and extensive bibliography. The dictionary section has more than 700 cross-referenced entries on terms, personalities, movements, and texts of the tradition. Historical Dictionary of Confucianism is an excellent resource for students, researchers, and anyone wanting to know more about Confucianism.
It is arguably Confucianism, not Communism, which lies at the core of China's deepest sense of self. Although reviled by Chinese intellectuals of the 1950s-1990s, who spoke of it as 'yellow silt clotting the arteries of the country', Confucianism has defied eradication, remaining a fundamental part of the nation's soul for 2500 years. And now, as China assumes greater ascendancy on the world economic stage, it is making a strong comeback as a pragmatic philosophy of personal as well as corporate transformation, popular in home, boardroom and in current political discussion. What is this complex system of ideology that stems from the teachings of a remarkable man called Confucius (Kongzi), who lived in the distant sixth century BCE? Though he left no writings of his own, the oral teachings recorded by the founder's disciples in the 'Analects' left a profound mark on later Chinese politics and governance. They outline a system of social cohesiveness dependent upon personal virtue and self-control. For Confucius, society's harmony relied upon the appropriate behaviour of each individual within the social hierarchy; and its emphasis on practical ethics has led many to think of Confucianism as a secular philosophy rather than a religion. In this new, comprehensive introduction, Ronnie Littlejohn argues rather that Confucianism is profoundly spiritual, and must be treated as such. He offers full coverage of the tradition's sometimes neglected metaphysics, as well as its varied manifestations in education, art, literature and culture.
The philosophical traditions of China have arguably influenced more human beings than any other. China has been the home not only of its indigenous philosophical traditions of Confucianism and Daoism, but also of uniquely modified forms of Buddhism. As Ronnie L Littlejohn shows, these traditions have for thousands of years formed the bedrock of the longest continuing civilization on the planet; and Chinese philosophy has profoundly shaped the institutions, social practices and psychological character of East and Southeast Asia. The author here surveys the key texts and philosophical systems of Chinese thinkers in a completely original and illuminating way. Ranging from the Han dynasty to the present, he discusses the six classical schools of Chinese philosophy (Yin-Yang, Ru, Mo, Ming, Fa and Dao-De); the arrival of Buddhism in China and its distinctive development; the central figures and movements from the end of the Tang dynasty to the introduction into China of Western thought; and the impact of Chinese philosophers ranging from Confucius and Laozi to Tu Weiming on their equivalents in the West.
Daoism is the oldest indigenous philosophic-spiritual tradition of China and one of the most ancient of the world’s spiritual structures. The name Daoism comes from the term dao, which meansa “way” or a “road” through the field or woods to one’s village. It is also means the “way” to do something, such as how a master craftsman carves wood, makes a bell, or even butchers an ox. But dao is also a nominative in the history of Daoism, referring to the energizing process that permeates and animates all of reality and moves it along. However, both text and practice in this tradition insist that dao itself cannot be described in words; itis not God in the sense of Western philosophy or religion. Daoism has no supreme being, even if there is an extensive grammar about nominally self-conscious entities and powers for which the Chinese use the word “spirit” (shen). For example, the highest powers of Daoism are variously called Taishang Laojun (the deified Laozi), the Celestial Worthy of Primordial Beginning (Yuanshi tianzun), the Jade Emperor (Yuhuang Shangdi), or the Perfected Warrior (Zhenwu). But these are expressions of dao in specific shen; they are not identical to Dao, except in the most unique case—when Laozi, the putative founder of Daoism and author of its major work, Daodejing, is said to be one with the dao. Historical Dictionary of Daoism contains a chronology, an introduction, appendixes, an extensive bibliography, and more than 400 cross-referenced entries related to the Chinese belief and worldview known as Daoism, including dozens of Daoist terms, names, and practices. This book is an excellent resource for students, researchers, and anyone wanting to know more about Daoism.
This book provides an up-to-date description of the technical, pedagogical and managerial issues in Web-based learning. The successful application of Web-based learning provides enhancements in workforce performance, helps to lower costs, and encourages innovation for Web-based and distance learning.The book comprises 26 selected and refereed papers presented at the Third International Conference on Web-based learning by academic researchers and industry developers worldwide. It provides an excellent resource for students, researchers and practitioners involved in Web-based learning.The proceedings have been selected for coverage in: OCo Index to Scientific & Technical Proceedings- (ISTP- / ISI Proceedings)OCo Index to Scientific & Technical Proceedings (ISTP CDROM version / ISI Proceedings)OCo Index to Social Sciences & Humanities Proceedings- (ISSHP- / ISI Proceedings)OCo Index to Social Sciences & Humanities Proceedings (ISSHP CDROM version / ISI Proceedings)OCo CC Proceedings OCo Engineering & Physical Sciences
Iran's heritage is as varied as it is complex, and the archaeological, philological, and linguisitc scholarship of the region has not been the focus of a a synoptic study for many decades. Thus, The Oxford Handbook of Ancient Iran fills a longstanding gap in the literature of the ancient Near East, providing up-to-date, authoritative essays by leading specialists based both inside and outside of Iran on a wide range of topics extending from the earliest Paleolithic settlements in the Pleistocene era to the Islamic conquest in the 7th century AD. The volume is divided into sections covering prehstory, the Chalcolithic, the Bronze Age, the Iron Age, the Achaemenid period, the Seleucid and Arsacid periods, and the Sasanian period, concluding with the Arab conquest of Iran. In addition, more specialized chapters are included that treat numismatics (Elymaean, Arsacid, Persid and Sasanian), religion (the Avesta and Zoroastrianism), languages (proto-Elamite, Elamite, Akkadian, OldPersian, Greek, Aramaic, Parthian and Middle Persian), political ideology, calendrics, textiles, administrative seals and sealing, Sasanian silver and reliefs, and political relations with Rome and Byzantium. No other single volume covers as much of Iran's archaeology and history with the same degree of authority. This work will be of vast interest to a wide range of students and scholars, from archaeologists and art historians to philologists, Classicists, ancient historians, religious historians, and numismatists.
Daoism is the oldest indigenous philosophic-spiritual tradition of China and one of the most ancient of the world’s spiritual structures. The name Daoism comes from the term dao, which meansa “way” or a “road” through the field or woods to one’s village. It is also means the “way” to do something, such as how a master craftsman carves wood, makes a bell, or even butchers an ox. But dao is also a nominative in the history of Daoism, referring to the energizing process that permeates and animates all of reality and moves it along. However, both text and practice in this tradition insist that dao itself cannot be described in words; itis not God in the sense of Western philosophy or religion. Daoism has no supreme being, even if there is an extensive grammar about nominally self-conscious entities and powers for which the Chinese use the word “spirit” (shen). For example, the highest powers of Daoism are variously called Taishang Laojun (the deified Laozi), the Celestial Worthy of Primordial Beginning (Yuanshi tianzun), the Jade Emperor (Yuhuang Shangdi), or the Perfected Warrior (Zhenwu). But these are expressions of dao in specific shen; they are not identical to Dao, except in the most unique case—when Laozi, the putative founder of Daoism and author of its major work, Daodejing, is said to be one with the dao. Historical Dictionary of Daoism contains a chronology, an introduction, appendixes, an extensive bibliography, and more than 400 cross-referenced entries related to the Chinese belief and worldview known as Daoism, including dozens of Daoist terms, names, and practices. This book is an excellent resource for students, researchers, and anyone wanting to know more about Daoism.
The way that can be told is not the eternal Way; the name that can be named is not the eternal Name."" So begins the first verse of the mysterious Dao De Jing, foundation text of the ancient Chinese religion of Daoism. Often attributed to semi-mythical sage Laozi, the origins of this enigmatic document--which probably came into being in the third century BCE--are actually unknown. But the tenets of Daoism laid down in the Dao De Jing, and in later texts like the Yi Jing (or Book of Changes), continue to exert considerable fascination, particularly in the West, where in recent years they have been popularized by writers such as the novelist Ursula K LeGuin. In this fresh and engaging introduction to Daoism, Ronnie L. Littlejohn discusses the central facets of a tradition which can sometimes seem as elusive as the slippery notion of ""Dao"" itself. The author shows that fundamental to Daoism is the notion of ""Wu-wei,"" or non-action: a paradoxical idea emphasising alignment of the self with the harmony of the universe, a universe in continual flux and change. This flux is expressed by the famous symbol of Dao, the ""taiji"" representing yin and yang eternally correlating in the form of a harmonious circle. Exploring the great subtleties of this ancient religion, Littlejohn traces its development and encounters with Buddhism, its expression in art and literature, its fight for survival during the Cultural Revolution, and its manifestations in modern-day China and beyond.
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