17 Matching Annotations
  1. Mar 2021
  2. Sep 2020
    1. The  Chinese garden underwent a  significant period of development during the Six Dynasties. In addition to the continuation of the imperial park, the private garden (in the form of either a retreat in a sizable country estate or a scholar’s small garden attached to a residence) and the garden that was part of a Buddhist or a Daoist temple also greatly flourished in this period.  The scholar’s garden,  which developed from the  Eastern  Jin period onward, was particularly significant as its aesthetics influenced both the imperial and the temple gardens. The art of garden design and construction became increasingly sophisticated. And the functions of the garden went through some significant changes as well.  The  Six  Dynasties period was indeed important in the history of the  Chinese garden because it witnessed a number of developments that remained conventional throughout the subsequent imperial dynasties. Let us now turn to the most important developments in the garden during the Six Dynasties that bear special relevance to the topic of this chapter.

      Contextualize

      The Chinese view of nature and its aesthetics have been influenced by a culture of distinctive spiritual and philosophical currents such as Daoism, Buddhism, and Confucianism. The traditional Chinese landscape and the conceptions of the garden are a compilation of successive dynasties, social models, architecture, and techniques with also an understanding of the beauty of nature and the ability to symbolize it.

      The triad of human beings, earth, and heaven is part of nature. A continuous cosmos of universal, dynamic, self-creative, spontaneous, and unpredictable order, The Dao. The basic and most pure expression of a patterned and harmonious act of nature.

      In The Six Dynasties period, the motivations of garden creation were drawn by a spirit of evocation, the search, and capture of “essence” and “spirit resonance” of nature. Where the function of gardens pursues an aesthetic of contemplation and enjoyment, where people gather together in a representational scenario of nature.

      Zhou (1999) talks about the Chinese thinking of "nature and principle of man and things" and how the conception of a unitary cosmos and the understanding of selves and parts acting by patterns is the strongest driving force that shaped the Chinese tradition in terms of ethics, politics, religion but also architecture and landscape form. What shaped the Chinese landscape was the integration of the object's understanding in terms of opposition, integration, harmony, and relationships.

      Zhou, Weiquan (1999). Chinese classical landscape history. Beijing. Qing-Hua University Publishing.

  3. Jul 2020
  4. Feb 2019
    1. since the matter is of Infinite Consequence is it equitable to deny 'cm the use of any help?

      Another classic Christian move, making education of not just earthly, but eternal importance.

    2. whereby they might en­larg e their prospect, rectify their false Ideas , form in their Minds adequate conceptions of the End and Dignity of their Natures, not only have the Name and common Principles of Religion float­ing in their Heads and sometimes running out at their Mouth�, but understand the design and meaning of it, and have a just apprehension, a lively sentimenL of its Beauties and Excellencies: know wherein the Nature of a true Christian consists;

      This is a very rigid curriculum which tells us much about what Astell believes the human (or perhaps here just the woman, but I think it applies to humanity generally) to be. In particular, the wretchedness of a sinner, left unchecked, will lead to false ideas and bad beliefs and habits. "A true Christian" will need to have falsity and sin constantly called out and checked as she gradually learns to prefer what is really good, true, beautiful, etc.

    1. hree stages

      These three stages are not the same as the Trivium, but they do seem to pair nicely, particularly if you understand the Trivium in a sort of developmental way as explained by Dorthy Sayers that is all the rage in classical education these days.

  5. Mar 2017
    1. Li Delun, one of the Chinese musicians trained in the West whose career survived the Cultural Revolution, helped lead the revival with a new ideological line, declaring, “People need this product of the West to liberate their cultural thinking from 2,000 years of feudalism.” By the early 1990s, the Chinese government was deliberately encouraging the study of music through its education policy. Students and their parents were keenly aware that musical training could be an advantage in China’s brutal competition for slots at top universities. Knowledge of Beethoven was something to show off, and President Jiang Zemin (in office 1993–2003) enjoyed doing just that, taking the baton to conduct orchestras at state banquets and playing the piano for Western leaders.
    1. “Whenever I play in Korea, I feel like I’m at a rock concert,” says Bell. If there’s any irony to the most quintessentially Western music tradition being kept alive by the East, by now it’s a moot point. Classical music is as Asian as tempura and Spam. Even if it eventually dies in the West, it will have an Asian afterlife, much in the way washed-up American rock bands can still pack stadiums in Manila.
    2. And in contrast to celebrity musicians like Yo-Yo Ma and Lang Lang, Asians haven’t made much headway into conducting or composing. Asian music education is not famous for its music theory. The Suzuki method, Asia’s most successful classical music export, is a highly mechanical training regimen based on drills and rote memorization, with no emphasis on “feeling” the music
  6. Feb 2017
    1. but this edu-cation did not include classical learning, literacy in Greek and Latin, or formal training in rhetoric, except in a few elite schools for boys destined for the univer-sity

      I do wonder what the reasoning was for this (I mean, besides the blatant "women and the lower class are too stupid to understand our Great Books and/or will lead lives that do not require a 'polite' education"). We've already read arguments that the "polite" education supposedly improved the virtues as well as the mind, right? Wouldn't all of society benefit if women and the lower class were virtuous, as much as possible?

  7. Oct 2016
  8. May 2016
  9. annotatingausten.sfsuenglishdh.net annotatingausten.sfsuenglishdh.net
    1. she could not write sonnets, she brought herself to read them; and though there seemed no chance of her throwing a whole party into raptures by a prelude on the pianoforte, of her own composition, she could listen to other people’s performance with very little fatigue. Her greatest deficiency was in the pencil — she had no notion of drawing

      This description of Catherine sounds similar to the description given in Pride and Prejudice of Elizabeth Bennett, who also has no great talent on the pianoforte or with a pencil. Austen consistently portrays the heroines of her novels in contrast to the women in the novels famous during her own life. These characteristics as mentioned in the Broadview edition of "Northanger Abbey" in appendix C.3 included musical accomplishments, artistic skills, and care for small creatures.

  10. Dec 2015
  11. cityheiress.sfsuenglishdh.net cityheiress.sfsuenglishdh.net
    1. Messalina

      The third wife of the Roman emperor Claudius, notorious for her debauchery and infidelity; A nickname for a licentious, lascivious, or scheming woman. (OED) Messalina holding Britannicus, Marble, ca. 45 AD.

  12. May 2015