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Cristobal Ts'it Nujkul is best known for his book "The Book of Embraces," a collection of essays and reflections on life, politics, and culture. He is also well-regarded for his work as a poet, combining indigenous Mayan themes with contemporary issues in his writing.
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What has the author Wing-tsit Chan written?
Wing-tsit Chan has written: 'An outline and an annotated bibliography of Chinese philosophy'
When was Wing-tsit Chan born?
Wing-tsit Chan was born in 1901.
When did Wing-tsit Chan die?
Wing-tsit Chan died in 1994.
How do you say 55 in Chinese?
Fookien/Hokkien : go tsit go (go = 5 , tsit = 10 )Cantonese : ng(m) sahp ng(m) (ng/m = 5 , sahp = 10)Mandarin/Putonghua : Wu shi wu (wu = 5 , shi 10)You can't ask a question like that.. cause there are so many dialects in China, if you ask 'How to say 55 in chinese" I would make up a joke and reply " fivety-five (in a chinese accent) "
What are some six letter words with 1st letter O and 3rd letter T and 4th letter S and 5th letter I and 6th letter T?
According to SOWPODS (the combination of Scrabble dictionaries used around the world) there are 1 words with the pattern O-TSIT. That is, six letter words with 1st letter O and 3rd letter T and 4th letter S and 5th letter I and 6th letter T. In alphabetical order, they are: outsit
What are the sacred texts of Confucianism What are the sacred beliefs of Confucianism What are the basic beliefs of Confucianism?
father/sonbrother/brotherhusban/wiferuler/subjectfriend/friendThree Confucian ValuesRobert OxnamPresident Emeritus, Asia SocietyIrene BloomWm. Theodore and Fanny Brett de Baryand the Class of 1941 CollegiateProfessor in Asian HumanitiesColumbia UniversityVd inhttp://www.columbia.edu/itc/eacp/asiasite/topics/CTeaching/Values/Text.htmConfucian teaching rests on three essential values: Filial piety, humaneness, and ritual.The Confucian value system may be likened in some ways to a tripod, which is one ofthe great vessels of the Shang and Zhou Period and a motif that reoccurs in later Chinesearts. You could say of the three legs of the tripod, one is filial devotion, or filial piety. Asecond is humaneness. A third is ritual or ritual consciousness.Filial PietyRespect for one's parents, filial piety, is considered the most fundamental of theConfucian values, the root of all others.Almost everyone is familiar with the idea that filial piety is a prime virtue inConfucianism. It's a prime virtue in the sense that, from the Confucian point of view, it's thestarting point of virtue. Humaneness is the ultimate goal, is the larger vision, but it starts withfilial piety.Excerpt from the Analects:Few of those who are filial sons and respectful brothers will show disrespect tosuperiors, and there has never been a man who is respectful to superiors and yet createsdisorder. A superior man is devoted to the fundamental. When the root is firmly established,the moral law will grow.Filial piety and brotherly respect are the root of humanity.11. A Source Book in Chinese Philosophy, Wing-tsit Chan, ed., (Princeton University Press, 1963) Analects I:2Filial piety derives from that most fundamental human bond: parent and child. Theparent-child relationship is appropriately the first of the five Confucian relationships. Althoughthe child is the junior member in the relationship, the notion of reciprocity is still key tounderstanding filial piety. The Chinese word for this is xiaoThe top portion of the character for xiao, shows an old man and underneath, ayoung man supporting the old man. There is this sense of the support by the youngof the older generation and the respect of the young for the older generation, but it'salso reciprocal. Just as parents have looked after children in their infancy andnurtured them, so the young are supposed to look after parents when they have reached oldage and to revere them and to sacrifice to them after their death as well.Ancestor WorshipFilial piety and ancestor worship are interconnected as parts of a single concept. Thisbecomes clear when one considers that the word for filial piety is the same as the word formourning, the child who acts with piety towards its parent is equated with the child whomourns its parents through the proper rituals.A key manifestation of filial piety was ancestor worship. Ancestor worship in China wasobviously related to the basic Confucian idea that children are obligated to respect theirparents in life and to remember them after they have died.There were two major loci of ancestor worship, as far as most people were concerned.One locus was in the home where people worshiped ancestral tablets. And the tablet behindme is an example of an ancestral tablet that would be kept in the home.So this is the tablet of people named Liu whose remote ancestors came from this placecalled Peng Cheng, which is in Northern China. Below this the column says that this is thetablet or spirit tablet of the generations of ancestors of the Liu.And this tablet in fact starts with the ninth generation and goes all the way down andyou have the generations on either side going from top to bottom.As I said, the large number of individuals in this tablet implies quite accurately thatthere are an awful lot of living descendants who relate to this particular tablet and whoworship the ancestors in it.Another important focus of ancestor worship was the graves. So that once or twice ayear, minimally, people throughout China would go to the graves of their ancestors, bothespecially recent ancestors, but also sometimes more distant ancestors, to tidy up the gravesand worship them.HumanenessAnother key value in Confucian thinking--the second leg of the tripod--is humaneness,the care and concern for other human beings.Excerpt from the Analects:Confucius said: "...The humane man, desiring to be established himself, seeks toestablish others; desiring himself to succeed, he helps others to succeed. To judge others bywhat one knows of oneself is the method of achieving humanity..." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsVI:28A second, very important concept in the Analects of Confucius and again, inlater Confucian thought is that of ren. Sometimes that term ren is translated asgoodness, benevolence.I prefer to translate it as humaneness or humanity because the character ismade up of two parts. On the left is the element that means a person or a humanbeing. On the right the element that represents a number two. So, ren has a sense of aperson together with others. A human being together with other human beings, a humanbeing in society.Ritual ConsciousnessThe last of the three central Confucian values is respect for ritual--the proper way ofdoing things in the deepest sense.The third leg in this tripod is that of li, ritual consciousness or propriety. Li representsthe forms in which human action are supposed to go on.Excerpt from the Analects:Confucius said: "In rites at large, it is always better to be too simple rather than toolavish. In funeral rites, it is more important to have the real sentiment of sorrow than minuteattention to observances." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsIII:4So, while in the course of evolution of the Confucian tradition, li rights are considered tohave become more, what in the West might be called more secular in character, not to beconcerned so much with the idea of trying to appease deceased ancestors as had been truein the period prior to the time of Confucius. Still the notion of the ritual retains a very strongreligious association throughout time.So as that evolves in a more secular, humanistic context, it still retains the sense thatindividuals have to defer to one another, have to show respect to one another. They have tobe prepared to make some sacrifice for one another.Confucius himself emphasized again and again that ritual itself was important. Thatrituals, that through ritual, people could learn proper relationships.So if we look at ancestor worship through the lenses of ritual, what can we see? Wecan see, first of all, that through ancestor worship filial piety is eternal. People can continueto be loyal and obedient to their parents even after their parents have passed away.At the same time, and in line, indeed, with the ancient Confucian theory, throughancestor worship, parents continue to teach their own children filial piety.In the character li, the strong religious associations are very, very clear here.On the left side of the character, li is the element indicating prognostication orpre-saging. On the right, you have a ritual vessel.RitualsThere are all kinds of rituals governing all aspects of life, the great moments of life:Birth, capping (which is a coming of age ceremony for boys), marriage, death. So, there arerituals also which apply to many other aspects of life as well, not just the great moments ofhuman life but many of the smaller and more ordinary interactions of human life.At the pinnacle of the social order in imperial China was the emperor, the Son ofHeaven, who performed rituals designed to preserve the cosmic order.There was in fact a board of ritual, as part of the imperial government. And the emperorhimself was deeply involved in ritual throughout the year.The emperor, for example, there would be the annual worship of heaven, which wasthe most important day of the imperial ritual calendar.Now it was not only heaven that was worshiped. It was also the emperors of previousdynasties that were worshiped, and it was also the ancestors of the emperor that wereworshiped.Insofar as the emperor was worshiping his own ancestors, he was being a goodChinese Confucian. He was doing what everyone else in China was doing.Insofar as the emperor worshiped the earlier emperors of earlier dynasties, he wasproclaiming the continuity of the imperial institution, above and beyond the rise and collapseof particular dynasties. He was giving legitimacy to the imperial institution itself.Insofar as the emperor worshiped heaven, he was expressing his privileged position asthe son of heaven.Reciprocity / The Five RelationshipsExcerpt from the Analects:Zi Gong asked: "Is there any one word that can serve as a principle for the conduct oflife?" Confucius said: "Perhaps the word 'reciprocity': Do not do to others what you would notwant others to do to you."11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsXV:23The importance of reciprocity, and the mutual responsibility of one person for another,is essential to understanding the five basic human relations suggested by Confucius.Very prominent in the Confucian tradition is the idea of the five relationships between, ifyou take it according to Mencius, parent and child, minister and ruler, husband and wife,older and younger brother, friend and friend.The order of the five relationships is taken from that given by Confucius' most famousfollower, the philosopher Mencius (active 372-289 B.C.E.) whose conversations wererecorded in the book Mencius (see The Classics).Those five relationships and the fact of human relatedness are of crucial importance inthe Confucian tradition.In the first four cases, you're talking about differentiated statuses.Now, the point is not to necessarily confirm or reinforce the status difference but tounderstand what it is that establishes a responsibility between those two pairs in therelationship.Man as Social BeingConfucius builds his theory of society and government on the assumption that man is asocial being always interacting with other human beings.Moral obligations to other people, and the imperative of public service, follow from thisassumption.Confucius had been traveling with his friends and his students, and visiting one stateafter another and trying to persuade one ruler after another, and being unsuccessful at it.And at one point, they lost their way in their travels, and one of Confucius' disciples went toask directions from somebody who was cultivating in a nearby field.And when this farmer learned who the disciple was and who Confucius was, he said,"Instead of following someone who flees from this man and that, you should flee from thiswhole generation of men." Now, that sets up the peasant, the farmer as somebody who'scultivating his own garden and isn't worrying about the rest of mankind.The disciple goes back to Confucius and reports this. And Confucius says, "Onecannot herd with the beasts or flock with the birds. If I am not to be a man among men," orliterally, to go in the company of other men, "then what am I to be? If the Way prevailed in theworld, I wouldn't be trying to change things."He is not content with what he finds. His conscience impels him to try to rectify what iswrong in the world. And it is a sense of the moral conscience that he's got to be in thecompany of other men, whatever he is going to make of himself. It has to be in relation tohuman society.In the Confucian tradition, human relatedness is the primary given. Human beings existin a social context. They learn from one another, they interact with one another.And so practically speaking, the way that one comes to understand what it means to behuman, or to be humane, is through one's interactions with other people, and through theallied virtue of reciprocity or empathy, so that you understand yourself by what youunderstand of others, and you understand others and treat them by what you understand ofyourself.EducationImplicit in the Confucian emphasis on ritual and self-cultivation through ritual is thenotion that life is a continuous process of learning and self-improvement.Confucius stressed the importance of education for achieving personal and socialorder.Excerpt from the Analects:When Confucius was traveling to Wei, Ran Yu drove him.Confucius observed, "What a dense population!" Ran Yu said, "The people havinggrown so numerous, what next should be done for them?""Enrich them," was the reply. "And when one has enriched them, what next should bedone?" Confucius said, "Educate them." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960) Analects,XIII:9GovernmentConfucius' overriding concern was with government. He believed that when virtuousmen lead by moral example, good government would follow naturally.Then if we recognize that the issue at the start is what is the true vocation of the nobleman or the noble person, it's a question of how do you govern. What is the proper way ofgoverning?Excerpt from the Analects:Confucius said: "If a ruler himself is upright, all will go well without orders. But if hehimself is not upright, even though he gives orders they will notbe obeyed." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960). XIII:6He says, "To try to order the people through laws and regulations and implicitpunishments, if you do that, people will find a way to avoid, evade the law, and they will haveno sense of shame. If you lead them by virtue and the rites, then they will governthemselves, discipline themselves, and they will have a sense of shame."That's a rather basic statement of the Confucian appeal to a basic personal morality inall persons, all men, rather than a reliance upon coercion, on force, on power.
