Here at last is a completely revised and expanded edition of this classic sourcebook, compiled by noted China scholars Wm. Theodore de Bary and Irene Bloom. Updated to reflect recent scholarly developments, with extensive material on popular thought and religion, social roles, and women's education, this edition features new translations of more than half the works from the first edition, as well as many new selections.Arranged chronologically, this anthology is divided into four parts, beginning at the dawn of literate Chinese civilization with the Oracle-Bone inscriptions of the late Shang dynasty (1571-1045 B.C.E.) and continuing through the end of the Ming dynasty (C.E. 1644). Each chapter has an introduction that provides useful historical context and offers interpretive strategies for understanding the readings.The first part, The Chinese Tradition in Antiquity, considers the early development of Chinese civilization and includes selections from Confucius's "Analects, " the texts of Mencius and Laozi, as well as other key texts from the Confucian, Daoist, and Legalist schools. Part 2, The Making of a Classical Culture, focuses on Han China with readings from the "Classic of Changes" ( "I Jing"), the "Classic of Filiality, " major Han syntheses, and the great historians of the Han dynasty. The development of Buddhism, from the earliest translations from Sanskrit to the central texts of the Chan school (which became Zen in Japan), is the subject of the third section of the book. Titled Later Daoism and Mahayana Buddhism in China, this part also covers the teachings of Wang Bi, Daoist religion, and texts of the major schools of Buddhist doctrine and practice. The final part, The Confucian Revival and Neo-Confucianism, details the revival of Confucian thought in the Tang, Song, and Ming periods, with historical documents that link philosophical thought to political, social, and educational developments in late imperial China.With annotations, a detailed chronology, glossary, and a new introduction by the editors, "Sources of Chinese Tradition" will continue to be a standard resource, guidebook, and introduction to Chinese civilization well into the twenty-first century.

    

    Readers will learn essential skills like how to haggle, exchange currencies, cross the street, decipher menus, say useful phrases in Chinese, and more. The guide comes complete with survival tips on etiquette, a map, and resource lists. Don’t leave home for China without it!Veteran travelers Qin and Larry Herzberg are Chinese language and culture professors at Calvin College in Michigan.

    Most of the songs are simple, erotic lyrics. Some are attributed to legendary courtesans, while others may have been sung at harvest festivals or marriage celebrations. In addition to the folk songs, Rexroth offers a wide sampling of Chinese verse: works by 60 different poets, from the third century to our own time. Rexroth always translated Chinese poetry—as he said—“solely to please myself.” And he created, with remarkable success, English versions which stand as poems in their own right.

    Set in a poor village in Henan province, it is a deeply moving and beautifully written account of a blood-selling ring in contemporary China. Based on a real-life blood-selling scandal in eastern China, Dream of Ding Village is the result of three years of undercover work by Yan Lianke, who worked as an assistant to a well-known Beijing anthropologist in an effort to study a small village decimated by HIV/AIDS as a result of unregulated blood selling. Whole villages were wiped out with no responsibility taken or reparations paid. Dream of Ding Village focuses on one family, destroyed when one son rises to the top of the Party pile as he exploits the situation, while another son is infected and dies. The result is a passionate and steely critique of the rate at which China is developing and what happens to those who get in the way.

    A sympathetic prostitute befriends Chun, but two years later, at the height of a plague quarantine, Chun is thrust into a bewildering new world. A young Methodist woman rescues her and places her in a Home for abused and trafficked girls. The Home is destroyed in the 1906 earthquake and fire, but Chun (aka "Maud") survives. In an attempt to raise funds to rebuild the Home, Maud and a group of seven other Chinese children embark on a six-month cross-country singing tour. Performing for President Theodore Roosevelt in the White House is the highlight of the journey, but when the matron of the Home suffers a breakdown, thirteen year-old Maud must find within herself the strength and resolve to lead the band of children home. The novel is based on events in the life of the author's wife's grandmother.

    The poems cover a wide range of subjects: the conventional lament on the shortness of life, bitter complaints about poverty, avarice, and pride, accounts of the difficulty of official life under a bureaucratic system, attacks on the corrupt Buddhist clergy and the foolish attempts by Taoists to achieve immotal life, and incomparable descriptions of the natural world in a mountain retreat. These poems represent the largest number so far made available in English and are important both as vivid descriptions of the wild mountain scenery in Han-shan's home, Cold Mountain, and as metaphors of the poet's search for spiritual enlightenment and peace. -- Asian Affairs

    The novel has been hailed as one of the most striking early examples of postmodernism and has become a famous test case for theories about reading because of the apparent impossibility of deciding between several radically different interpretations. Does the book have two narrators, as it first appears, or one? How much is fantasy and how much is reality? Whose fantasy and whose reality are they? Brian Boyd, Nabokov's biographer and hitherto the foremost proponent of the idea that Pale Fire has one narrator, John Shade, now rejects this position and presents a new and startlingly different solution that will permanently shift the nature of critical debate on the novel. Boyd argues that the book does indeed have two narrators, Shade and Charles Kinbote, but reveals that Kinbote had some strange and highly surprising help in writing his sections. In light of this interpretation, Pale Fire now looks distinctly less postmodern--and more interesting than ever.In presenting his arguments, Boyd shows how Nabokov designed Pale Fire for readers to make surprising discoveries on a first reading and even more surprising discoveries on subsequent readings by following carefully prepared clues within the novel. Boyd leads the reader step-by-step through the book, gradually revealing the profound relationship between Nabokov's ethics, aesthetics, epistemology, and metaphysics. If Nabokov has generously planned the novel to be accessible on a first reading and yet to incorporate successive vistas of surprise, Boyd argues, it is because he thinks a deep generosity lies behind the inexhaustibility, complexity, and mystery of the world. Boyd also shows how Nabokov's interest in discovery springs in part from his work as a scientist and scholar, and draws comparisons between the processes of readerly and scientific discovery.This is a profound, provocative, and compelling reinterpretation of one of the greatest novels of the twentieth century.

    In the most complete, well-ordered philosophical system of his day, Xunzi advocated the counteraction of man's evil through self-improvement, the pursuit of learning, the avoidance of obsession, and observance of ritual in life. Readers familiar with Xunzi's work will find that Burton Watson's lucid translation breathes new life into this classic. Those new to Xunzi will find his ideas on government, language, and order and safety in society surprisingly close to concerns of our own age.

    But six weeks later, a second examination revealed there was no cancer -- he had won "a reprieve from death." Faced with a repressive cultural environment and the threat of a spell in a prison farm, Gao fled Beijing and began a journey of 15,000 kilometers into the remote mountains and ancient forests of Sichuan in southwest China. The result of this epic voyage of discovery is Soul Mountain.Bold, lyrical, and prodigious, Soul Mountain probes the human soul with an uncommon directness and candor and delights in the freedom of the imagination to expand the notion of the individual self.

    Yet many of these ideas, timely as ever, have been reimagined (indeed, are often now first encountered) not only in modern fiction, theater, film, and the news but also in the literature of psychology, sociology, political theory, business, medicine, and law.Marjorie Garber delves into ten plays to explore the interrelationships between Shakespeare and twentieth century and contemporary culture — from James Joyce’s Ulysses to George W. Bush’s reading list. In The Merchant of Venice, she looks at the question of intention; in Hamlet, the matter of character; in King Lear, the dream of sublimity; in Othello, the persistence of difference; and in Macbeth, the necessity of interpretation. She discusses the conundrum of man in The Tempest; the quest for exemplarity in Henry V; the problem of fact in Richard III; the estrangement of self in Coriolanus; and the untimeliness of youth in Romeo and Juliet.Shakespeare and Modern Culture is a tour de force reimagining of our own mental and emotional landscape as refracted through the prism of protean “Shakespeare.”

    Of the three, Wang was the consummate master of the short imagistic landscape poem that came to typify classical Chinese poetry. He developed a nature poetry of resounding tranquility wherein deep understanding goes far beyond the words on the page—a poetics that can be traced to his assiduous practice of Ch'an (Zen) Buddhism. But in spite of this philosophical depth, Wang is not a difficult poet. Indeed, he may be the most immediately appealing of China's great poets, and in Hinton's masterful translations he sounds utterly contemporary. Many of his best poems are incredibly concise, composed of only twenty words, and they often turn on the tiniest details: a bird's cry, a splinter of light on moss, an egret's wingbeat. Such imagistic clarity is not surprising since Wang was also one of China's greatest landscape painters. This is a breathtaking poetry, one that in true Zen fashion renders the ten thousand things of this world in such a way that they empty the self even as they shimmer with the clarity of their own self-sufficient identity.

    

    Unlike most historical narratives from China, which are pegged to political events, Change is a representative of “people’s history,” a bottom-up rather than top-down view of a country in flux. By moving back and forth in time and focusing on small events and everyday people, Mo Yan breathes life into history by describing the effects of larger-than-life events on the average citizen.“Through a mixture of fantasy and reality, historical and social perspectives, Mo Yan has created a world reminiscent in its complexity of those in the writings of William Faulkner and Gabriel García Márquez, at the same time finding a departure point in old Chinese literature and in oral tradition.”— Nobel Committee for Literature “If China has a Kafka, it may be Mo Yan. Like Kafka, Yan has the ability to examine his society through a variety of lenses, creating fanciful, Metamorphosis-like transformations or evoking the numbing bureaucracy and casual cruelty of modern governments.” —Publishers Weekly, on Shifu: You'll Do Anything for a Laugh

    Annotation explaining terms and references unfamiliar to Western readers, a glossary, and a comprehensive bibliography further enhance the value of this volume for both scholars and students.