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The relationship between sudden enlightenment and gradual learning in early Chinese Buddhism was first treated as a philosophical issue in Xie Lingyun’s ... essay “Bianzong lun” (... On Discerning the Ultimate Truth). This debate over sudden vs. gradual enlightenment and its attendant thinking played an important role in Chinese Buddhism and influenced the philosophical tradition that followed. Xie Lingyun understands Dao Sheng’s ... new theory of sudden enlightenment as having two aspects: it rejects Buddhism’s graduated path while adopting its idea that enlightenment is achievable, and rejects the Confucian idea that it is only possible to approach the achievement of the Sage while adopting Confucianism’s single ultimate goal of cultivation. Xie’s essay reaches a compromise between Confucian and Buddhist approaches, on one hand distinguishing enlightened goal and learning practice, while on the other emphasizing sudden enlightenment without discarding gradual learning. This can be viewed as a reiteration of Dao Sheng’s complete position. [ABSTRACT FROM AUTHOR]

The article focuses on the study which investigates the significant role played by horseshoe vortex in the problems of local scour around pile foundation with attached controlling ring.

Background: In inquiry of pedagogical content knowledge, the teaching strategies and representation were two important concepts. However, the meanings of these two concepts were sometimes confused. Aims: This article tried to distinguish teaching strategies and representation in PCK, in order to help the analysis of teaching methods. Sample: This study invited two Chinese Language teachers to participate in interviews and lesson observations. Method: Their responses in interviews and details of their lessons being observed were collected and analyzed. Results: The results showed that the teachers employed different focuses in their lessons, which demonstrated different levels, and the range of using teaching strategies and representation in PCK. Conclusion: It was concluded that the using of teaching strategies and representation in PCK authentically depended on the focus and content of teaching, the description of using both concepts could cover the variety and classifications of teaching methods more broadly and precisely. [ABSTRACT FROM AUTHOR]

This paper argues that from the Kangxi reign to the early Daoguang period, the Chinese intellectual scene was dominated by Confucian ritualism which found expressions in a ritualist ethics, a ritualist approach to government, and ritual studies. The rise of Confucian ritualism signals the profound transformation of Confucian learning and culture since the late Ming. What drove the development of Classical scholarship were debates and controversies regarding ancient rituals and ritual reform involving life-cycle rituals, especially ancestral rites at lineage halls. Evidential scholarship, philological and textual studies were but the visible tools whereby scholars sought to investigate ancient ritual. Behind the seemingly pedantic exercises was the powerful current of Confucian ritualism. [ABSTRACT FROM AUTHOR]

The book market in Ming Qing China can be studied with four types of information: book prices, cost of printing, book collections, and extant imprints. Each type of information has its own utility and limitations. It is advisable to use this information appropriately. Knowledge of their specific values and disadvantages will prevent erroneous conclusions. From an iota data on book prices and records of book production, we can reconstruct the range of book prices and cost of book production in the Irate Ming Period. From the Wanli Period on, a newly printed single volume book priced at mid-to low-range would not be higher than one tael of silver. Readers had many choices for books priced at the range between 0.1 tael and one tael. Books priced below one tael were affordable not only to wealthy merchants and the gentry but also to poor literati and ordinary artisans. Imprints had become a common commodity ordinary people could afford to buy. As the economy expanded, urbanization accelerated, and educational opportunities increased, printed books circulated widely throughout the empire. [ABSTRACT FROM AUTHOR]

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Chou Tso-jen ... (1885-1967) has long been recognized as one of the leaders of the Literary Revolution initiated in 1917 by Hu Shih .... and Ch'en Tu-hsiu .... What has not been sufficiently recognized is that Chou is no less important in other fields of the New Culture Movement, such as the opposition to li-chiao ... (the Confucian teachings of ethics, propriety and rituals) and the introduction of Western liberalism, humanitarianism and individualism. In the face of the so-called "cannibal li-chiao", Chou Tso-jen ha applied a historical approach which acknowledged the positivity of the real confucian li ... (Confucian ethics, propriety and rituals). Being able to distinguish the li from li-chgao, Chou Tso-jen neither totally stormed Confucianism, like Ch'en Tu-hsiu, Wu Yü ... and other May Fourth radicals were doing, nor did he assault the entire traditional way of living, which Hu Shlia, Wu Chi-hua ... and other westernized liberals were recommending. Being a radical liberal in social transformation and at the same time a relative moderate conservative hi culture, Chou Tse-jen highlighted the contradictory and complicated nature of the New Culture Movement. Thus, a deep and detailed study into the case of Chou promises us new and better understanding of the New Culture Movement. [ABSTRACT FROM AUTHOR]

One of the well known passages in the Analects of Confucius (Lun Yü) has for almost two thousand years perplexed scholars searching for a reasonable and coherent interpretation. The existing unwieldy and forced readings of this passage seem to make us miss a significant aspect of Confucius' thought and the customs of his time. James Legge followed the text closely and translated the passage as follows: The Master said, "Even in my early days, a historiographer would leave a blank in his text, and he who had a horse would lend him to another to ride. Now, alas! there are no such things". (Confucian Analects, Book XV, Chap. 25) At the end of a note Legge said, "The commentator Hu (...) says well, that the meaning of the chapter must be left in uncertainty (the second part of it expecially". Arthur Waley translated the same passage as: The Master said, I can still remember the days when a scribe left blank spaces, and when someone using a horse (for the first time) hired a man to drive it. But that is all over now. (The Analects of Confucius, XV, 25) Contemporary scholars such as Ch'ien Mu and Yang Po-chün all interpreted the first sentence as "historical books left blanks", and the second as "one who had a horse would lend it to others to ride", or as "one who had a horse [and could not train it] would let others use it first". Only Hu Shih interpreted the first as "historical books lacked embelishment". But none of these scholars and translators are able to explain convincingly why "left blank text" and "let others ride (drive or tame) a horse" should be linked together. The author in the article argues that the passage is not correctly read because the meaning of several key words has been misunderstood. The article is divided into six sections: (1) In section one it points out that there is no textual support for interpreting the horse as untamed or saying that the use of it was for the first time. Also, from the linguistic usage in the Analects itself, it is quite clear that the reference to the "horse" is a further explanation of the reference to the "scribe"; the two cannot be parallel events. Moreover, wen ... in Confucius' time in the context meant "elegant" or "refined"; its meaning of "written words", or "text" develop- ed much later. (2) Based on a number of classical texts, section two proves that the character shih ... in such an early period did not mean "an historical book" but "an official scribe" or "a civil official". It also quotes examples of the time of Spring and Autumn and the Warring States that "an official scribe" (shih) was often considered to possess the quality of "refinement" (wen). (3) It further points out that linguistically the character chieh ... could mean "lend" with double objects in ancient times. In this case, the second reference can be read "lend horses to others". The word chieh also often implies to let someone use something without following pro- per social proprieties. (4) In the fourth section, the author discusses in detail whether in Confucius' time horses were ridden. In the present case, he concludes the horses were more likely used to draw carriages. (5) Following the above arguments, the author suggests a new interpretation for the passage in question: The Master said, "I was born early enough to have seen scribes' lack of refinement; those who had horses would improperly lend them to others to drive. But there is no more of this now!" The author goes on to argue that during Confucius' time carriages and horses gradually be- came a very fashionable symbol of high social and political status. People of lower status were usually not supposed to ride in horse-drawn carriages and, on the other hand, officials of rank should have and use them. (6) The last section cites a number of records to show that Confucius intended to maintain the norm of regarding horses and carriages as symbols of social status, and advocated that they should not be usurped.… [ABSTRACT FROM AUTHOR]

Objective: To investigate the effect of the secretory proteins of the ventral prostate on the glycoproteins in the oviductal fluid of golden hamsters., Methods: Male golden hamsters were divided into four groups: sham operation (SH), total removal of accessory sex glands (TX), and retainment of the ventral prostate only (VP). Oviductal fluid was collected from female hamsters at 0.5, 2, 4 and 6 h after mating with the males of different operated groups with or without ventral prostate. Glycoproteins were probed with a panel of lectins and their changes in the oviductal fluid were analyzed by Western blot., Results: The 47 000, 52 000, 81 000 and 128 000 WGA-binding proteins were observed in the oviductal fluid of the 6 h TX group, the 32 000, 35 500, 47 000 and 52 000 WGA-binding glycoproteins noted in the 6 h VP group, the 47 000, 68 000, 95 000 and 128 000 pisum sativum agglutinin (PSA)-binding glycoproteins shown in the 6 h TX and VP groups, two extra 32 000 and 37 500 bands detected in the 6 h VP group, the 47 000 and 52 000 dolichos biflorus agglutinin (DBA)-binding glycoproteins present in the 6 h VP but absent in the 6 h TX group., Conclusion: Ventral prostate secretory proteins affect acetylglucosamine, N-acetylgalactosamine/galactose and mannose in the oviductal fluid collected 6 hours after mating. And these glycoproteins may play an important role in the development of embryos.