Talmud page layout

 

Lu Xun (1881-1936) and the Modern Woodcut Movement

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Jin Shengtan's 33 Favourite Things

Adding to the positivity. Let's do this! #不亦快哉 pic.twitter.com/5zXNEV38jf

— Brendan O'Kane (@bokane) October 23, 2017

 

2/ 十年別友，抵暮忽至。開門一揖畢，不及問其船來陸來，並不及命其坐床坐榻， 便自疾趨入內，卑辭叩內子；“君豈有鬥酒如東坡婦乎？”內子欣然拔金簪相付。計之可作三日供也。#不亦快哉！ pic.twitter.com/EjlrZJZP7n

— Brendan O'Kane (@bokane) October 23, 2017

4/ 於書齋前，拔去垂絲海棠紫荊等樹，多種芭蕉一二十本。#不亦快哉！ pic.twitter.com/xZ8En8Km6G

— Brendan O'Kane (@bokane) October 23, 2017

6/ 街行見兩措大執爭一理，既皆目裂頸赤，如不戴天，而又高拱手，低曲腰，滿口仍用者也之乎等字。其語剌剌，勢將連年不休。忽有壯夫掉臂行來，振威從中一喝而解。#不亦快哉！ pic.twitter.com/qAidIaErQ8

— Brendan O'Kane (@bokane) October 23, 2017

8/ 飯後無事，入市閒行，見有小物，戲復買之，買亦已成矣，所差者甚少，而市兒苦爭，必不相饒。便掏袖下一件，其輕重與前直相上下者，擲而與之。市兒忽改笑容，拱手連稱不敢。#不亦快哉！ pic.twitter.com/esTKnlsw0R

— Brendan O'Kane (@bokane) October 24, 2017

17/ 夏日於朱紅盤中，自拔快刀，切綠沉西瓜。#不亦快哉！ pic.twitter.com/aBwPAycjHM

— Brendan O'Kane (@bokane) October 24, 2017

The Maginhawa Street Journal

Popol Vuh

Key Concepts in Chinese Culture

Shamans, Souls, and Soma: Comparative Religion and Early China

One important innovation in twentieth-century sinology was the borrowing of the term “shamanism” to apply to early Chinese religion. While many scholars have employed this cross-cultural framework, others have rejected this use of the term “shamanism” for Chinese wu 巫 as excessively broad and ideologically biased. These debates too often are framed in broadly nationalistic terms as questions about whether “China” could have had something so exotic in a particular era. In fact, it is very often the case that a particular practice or belief is confined to a certain region at a particular time, or even to a specific substratum of a culture therein. This becomes clear when the “shamanism” problem of ancient Chu is reexamined in light of concomitant issues of personal identity, as represented by various terms for “souls,” or material culture, as represented by “soma” and other plants employed in religious ritual. I argue for the efficacy of cross-cultural analogies in understanding even phenomena which are singular to China. The limited but real utility of these analogies lies in their potential to help us construe the multiplicity within early Chinese religion that is obscured by a Sinocentric perspective.




Williams, Nicholas Morrow. "Shamans, Souls, and Soma: Comparative Religion and Early China." Journal of Chinese Religions, vol. 48 no. 2, 2020, p. 147-173. Project MUSE muse.jhu.edu/article/773384.

White Crane Ridge

The text of the Mabinogion : and other Welsh tales from the Red Book of Hergest

Water Margin and the Mossflow

Notes on "Camp". Susan Sontag 1964

A Visual Introduction to Kintsugi, the Japanese Art of Repairing Broken Pottery and Finding Beauty in Imperfection

How Can You Tell a Cultural Philistine?

Port Huron Statement - First Draft

Asian Studies Research Forum for Undergraduates

The Dawn

Tel Quel in Beijing

There they are in the photo, standing in Tiananmen Square: four Westerners in flared trousers, and their two Chinese guides, dressed somberly in black. Only one man, standing confidently in the center, is smiling directly at the camera: Philippe Sollers, novelist, editor, and, for the time being, ardent Maoist. Next to him is Marcelin Pleynet, art critic and poet, holding what appears to be a camera. At one edge of the group, looking offstage, is François Wahl, philosopher and editor at the publishing house Éditions du Seuil. Barthes, the only one in a tie, stands a little behind the others, wearing a slight frown. Behind the lens, we can infer from her absence, is the feminist semiotician Julia Kristeva. (A scheduled sixth member of the delegation, the psychoanalyst Jacques Lacan, pulled out at the last minute. Alas, we are left to wonder what the good doctor would have made of the conversation in a Shanghai hospital where the group was informed, as Barthes tells it, that mental illnesses are “cured by materialist Dialectic.”)

Though less than a household name in the US, Tel Quel (1960–1982), founded by Sollers and Jean-Edern Hallier, was at the center of postwar intellectual life in France. Its contributors included most of the luminaries in the French intellectual firmament, many of whom would also go on to shape the humanities in the American academy: Michel Foucault, Louis Althusser, Jacques Derrida, Lacan, Kristeva, and, of course, Barthes. The journal brought continental recognition to foreign writers like Ezra Pound and Jorge Luis Borges, fostered the work of contemporary French avant-garde authors (not least among them Sollers himself), and revived the critical reputations of a host of ignored or neglected ones, including Georges Bataille and the Marquis de Sade. While primarily a literary journal, for a time Tel Quel also dabbled in radical politics; the Chinese trip in 1974 was undertaken at the height of the group’s enthusiasm for Mao Zedong and the Great Proletarian Cultural Revolution he had launched, which they hailed as “the greatest event of our time.” They went to China in order to witness (and participate in) a true revolution, whose message they would return to France to disseminate. For the Tel Quel group, it was a way to authenticate their status as militant radicals; and for the Chinese Communist Party (CCP), it was a chance to bolster the image of the country abroad.

https://lareviewofbooks.org/article/the-sideways-gaze-roland-barthess-travels-in-china/#!

33 things Jin Shentang likes (as translated by B. O'Kane)

 

  
 
 
 

  
 

 
 

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