File Name: ezra pound and confucianism remaking humanism in the face of modernity .zip
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Han Yu rebelled against an earlier indulgence in the decorative with his own clear prose and clear morality. Still, Pound's notes on this Confucian thinker illustrate a cluster of points: that, like Han Yu, Pound's thought and style were inter-related and interdependent; that Pound's Confucianism is inextricable from his own era, notably his debates with T. Eliot; and that a reader of Pound not versed in Asian philosophy and cultural history will have a very hard time of all this hence my refusal to retranslate the Japanese names into Chinese: perhaps it helps to know that "Koshi" is "KUNG" is Confucius, but if you don't know Han, Wei, and Six Dynasties, what good is such a gloss on "Kan, Gi, Rikucho"?
So while Ezra Pound and Confucianism doesn't mention Han Yu, Lan does succeed in presenting, and untangling, each of these above points. Lan is most deft as he mediates the challenge of presenting Confucius to readers of Ezra Pound: while some of us are bound to know Chinese Confucianism on its own terms, many of us are not. Simplistic readings will not do, but neither will abstruse readings filled with high-level jargon and culture-bound esoterica. The structure of Lan's study alleviates some of this pain.
Thankfully, we are spared the curmudgeonly curtailing of a Sinologist's list of EP errata. Instead, Lan argues that such critiques "cannot help us to understand Pound's revisionary project because they are unable to provide a cogent account of why, and above all how, Pound chose to translate Confucius in the way that he did" With choice in mind, Lan interprets Pound's translations in light of how they deviate from the Chinese meanings, but also from how they interact with the other translations from which Pound wrote.
Mere fidelity to a static text is not Lan's goal, as it was not Pound's; Lan argues that Pound "deemed himself a true 'Confucian' believer whose mission was to ensure the effective transmission of the master's teachings" We have now stepped into a vibrant, changing Confucian philosophy, and Lan's second chapter, "Confucianism and Pound's Rethinking of Language" demonstrate the connection between form and content-or philosophy and style-as Pound absorbed his Confucian influences.
While many of us who read early Pound might wonder "what went wrong? At first, Lan shows, Pound identified "'Confucian' with the Western tradition of liberalism" 93 , as "the basic position of the early Pound was radically anti-authoritarian, a stance that corresponded with his social experience as a struggling young poet who sought to establish his own voice and chose to look iconoclastic and defiant" But as the European economy grew more strained, Pound's "concern shifted from a focus on the rights of the individual to the social responsibility of the individual" , and along with it his reading of Confucianism.
Here the modernist reinvention of humanism alluded to in the subtitle comes to the fore, as Lan narrates how Pound's latent elitism became more pronounced, and he "got considerable inspiration for his vision of an ideal state from Confucianism, which he frequently came to call a 'totalitarian' philosophy" Chapter four, "Confucianism and Pound's Spiritual Beliefs," re-centers the study on Pound's self, as well as on the question of whether Confucianism is a religion, but the discussion is set within the parameters of Pound's own life and contacts; in fact, the chapter is Lan's own answer to T.
Eliot's question alluded to above , "What does Mr. Pound believe? And yet Pound did have a mystic side, an impulse to worship the light, and he found this in his insistence on Confucianism's inherent rationality. Lan writes, "It seems that the appeal of reason is what initially enabled Pound to perceive a linkage between Confucianism and the mystic philosophy of light, and he would go on to valorize that reason as what could open up a path towards the Transcendental" While Lan's study of Pound and Confucianism is well-conceived and quite thorough, grounded in Pound's writing and reaching theoretical heights, I still have two regrets, or rather wishes, for Ezra Pound and Confucianism.
First, Lan works almost exclusively with the prose, rather than the poetry, of Ezra Pound; and in those instances when he does interact with the poetry, he looks after the semantic meaning of the verse without considering the poetic effect. The result is that we have a book that considers Pound as a Confucian thinker much more than it considers Pound as a Confucian poet. And while I believe in the importance of Pound and of literature, I'm not convinced that Pound-asthinker is worthy of such a study, whereas I have no doubt about the worth of a book on Pound-as-poet.
More importantly, I would like to raise a question about where Lan takes his study, particularly concerning the epistemology of Pound's Confucianism. I often feel that Lan has missed opportunities to investigate further into Pound's relationship with the Chinese texts; what of the irony, for instance, inherent in Pound's valuation of linguistic "precision" and "sincerity" when he was neither precise nor sincere in translating Confucius?
How does Pound fail his own standards? To me, this is essentially a question of translation theory: if Pound associated the "rectification of names" with "le mot juste" and Confucianism with Western liberalism or Italian totalitarianism , then he imported a Western framework onto Confucian notions, unable ever to accept Chinese philosophy on Chinese terms.
Such acts of mistranslation are as dishonest and pernicious as believing that the pictorial value of Chinese characters always maintains the word's semantic definition. If Pound saw himself as a Confucian believer with a mission to transmit the master's teachings, how can we be sure that his belief in his master was not just a misplaced belief in his own disembodied Western self reflected onto a "Chinese" surface? In the end, Ezra Pound and Confucianism is a fine study that could have gone farther.
Pound specialists who desire a greater understanding of how his reliance on Confucianism shaped the scope of his thoughts will find a rewarding book, as will scholars of Confucianism looking for a treatment of Pound that doesn't stop at complaining about his ignorance of Chinese.
But it is also a book that could have delved into the center of translation studies and East-West cultural exchange, rather than peeking in from the periphery. Related Papers. Ezra Pound's Translations of Confucius. By Kent Su. By Martin E. Ezra Pound: Philosophies that meet outside philosophy. By Qingjun Li. Ezra Pound: Eleusis and the harmony of hierarchy. Download pdf. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Need an account?
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Ezra Pound and Confucianism: remaking humanism in the face of modernity. University of Toronto Press. ISBN Ezra Pound and Confucianism - De Gruyter. While Pound scholars are familiar with the American poet s commitment to Confucianism, the question of how Confucianism systematically shaped Pound s thoughts has not been convincingly answered.
The philosophical basis of Confucian ideology has influence in China despite early efforts from Communist leaders to suppress the cultural philosophy , Vietnam, Korea, and other countries of East Asia. Confucius is considered one of the greatest teachers in Chinese history. Confucius had a profound impact on his disciples. Many of the ideas taught by Confucius were recorded and taught by his disciples. He is regarded as one of the great philosophers in world history often compared with great philosophical minds like Socrates. Confucius was an outspoken and uncompromising man who affected Chinese society nearly 2, years ago. Some scholars consider Confucius the greatest sage of the Chinese.
It was written by the following authors: Feng Lan. Other books on similar topics can be found in sections: Poetry , Criticism , Drama. The book was published on It has pages and is published in Hardback format and weight g. File for download Ezra Pound and Confucianism: Remaking Humanism in the Face of Modernity has PDF format and is called ezra-pound-and-confucianism-remaking-humanism-in-the-face-of-modernity.
Confucian churches and sects:. Confucianism , also known as Ruism , is a system of thought and behavior originating in ancient China. Variously described as tradition, a philosophy, a religion, a humanistic or rationalistic religion, a way of governing, or simply a way of life,  Confucianism developed from what was later called the Hundred Schools of Thought from the teachings of the Chinese philosopher Confucius — BCE.
Aidan gave me the look, the one that made my heart twist. We spent a lot of time looking at each other in those days, as if we were both trapped behind glass. It was what we did instead of touching.
Его доказательства, его программы всегда отличали кристальная ясность и законченность. Необходимость убрать пробелы показалась ей странной.
Джабба нажал на клавиатуре несколько клавиш, и картинка на экране изменилась. В левом верхнем углу появилось послание Танкадо: ТЕПЕРЬ ВАС МОЖЕТ СПАСТИ ТОЛЬКО ПРАВДА Правая часть экрана отображала внутренний вид мини-автобуса и сгрудившихся вокруг камеры Беккера и двух агентов. В центре возник нечеткий из-за атмосферных помех кадр, который затем превратился в черно-белую картинку парка. - Трансляция началась, - объявил агент Смит.
Брови его поползли вверх. Он был потрясен. Мидж и Бринкерхофф охнули в унисон.
Глаза Сьюзан расширились. - Как прикажете это понимать. На лице Стратмора тут же появилось виноватое выражение. Он улыбнулся, стараясь ее успокоить. - С Дэвидом все в порядке.
С интервалом в три минуты была зарегистрирована вторая серия команд запирания-отпирания. Согласно регистру, кто-то открывал ее компьютер, пока ее не было в комнате. Но это невозможно. У нее перехватило дыхание. Единственным кандидатом в подозреваемые был Грег Хейл, но Сьюзан могла поклясться, что никогда не давала ему свой персональный код. Следуя классической криптографической процедуре, она выбрала пароль произвольно и не стала его записывать.
Наверное, родители отправили ее сюда по какой-то школьной образовательной программе, снабдив кредитной карточкой Виза, а все кончилось тем, что она посреди ночи вкалывает себе в туалете наркотик. - Вы себя хорошо чувствуете? - спросил он, пятясь к двери. - Нормально, - высокомерно бросила. - А тебе здесь делать нечего. Беккер повернулся, печально посмотрев в последний раз на ее руку. Ты ничего не можешь с этим поделать, Дэвид. Не лезь не в свое .
Вдоволь посмеявшись, он исчез бы насовсем, превратившись в легенду Фонда электронных границ. Сьюзан стукнула кулаком по столу: - Нам необходимо это кольцо. Ведь на нем - единственный экземпляр ключа! - Теперь она понимала, что нет никакой Северной Дакоты, как нет и копии ключа. Даже если АНБ расскажет о ТРАНСТЕКСТЕ, Танкадо им уже ничем не поможет. Стратмор молчал. Положение оказалось куда серьезнее, чем предполагала Сьюзан. Самое шокирующее обстоятельство заключалось в том, что Танкадо дал ситуации зайти слишком .
Дэвид! - крикнула .
Он вытирал лоб простыней. - Простите… может быть, завтра… - Его явно мутило. - Мистер Клушар, очень важно, чтобы вы вспомнили это .
Сьюзан была настолько ошеломлена, что отказывалась понимать слова коммандера. - О чем вы говорите. Стратмор вздохнул.
Но этот голос был частью его. Слышались и другие голоса - незнакомые, ненужные. Он хотел их отключить. Для него важен был только один голос, который то возникал, то замолкал. - Дэвид, прости .
Беккер посмотрел на часы - 11.
Ezra Pound and Confucianism: Remaking Humanism in the Face of Modernity. Feng Lan. Copyright Date: Published by: University of Toronto Press · https://.Betania E. 14.06.2021 at 03:49
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