Search results for 'Art, Asian' (try it on Scholar)

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  1. Mara Miller (2012). East Asian Aesthetics. In Sheng Kuan Chung (ed.), Teaching Asian art: Content, Context, and Pedagogy. The National Art Education Association.score: 102.0
    Aesthetics and arts are strongly linked across East Asia (China, Japan and Korea) and (through pottery and gardens) throughout Southeast Asia as well. This paper outlines eight aesthetic issues pertaining across arts in East Asia, appropriate for K-12: 1) the intimate interrelations among arts (gardens, painting, poetry, calligraphy, music, tea ceremony); 2) nature and the seasons (architecture, poetry, gardens, food); 4) collaboration (poetry, gardens, festivals, and tea ceremony); 5) self-cultivation; 6) symbolism versus allusion; 7) the importance of active imagination in (...)
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  2. Ananda Kentish Coomaraswamy (1977). On the Traditional Doctrine of Art. Golgonooza Press.score: 84.0
     
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  3. Teo Hwee Leng Phyllis (2010). Chinese and Other Asian Modernisms: A Comparative View of Art-Historical Contexts in the Twentieth Century. Asian Culture and History 2 (2):P3.score: 84.0
    Modernism is often implicitly known and understood from the “Western modernist” perspective and history. The wide recognition of the Western modernist canon as centre and universal displaces the contribution and significance of the non-Western world in the modern movement. Within Asia, the modernisms that arose from various nations in the region had subtly different notions of culture, identity, nationhood, and modernity, although almost every Asian country was related in one way or another to the history of Western imperialism. Using (...)
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  4. Barry Allen (2013). Games of Sport, Works of Art, and the Striking Beauty of Asian Martial Arts. Journal of the Philosophy of Sport 40 (2):241 - 254.score: 78.0
    Martial-arts practice is not quite anything else: it is like sport, but is not sport; it constantly refers to and as it were cohabits with violence, but is not violent; it is dance-like but not dance. It shares a common athleticism with sports and dance, yet stands apart from both, especially through its paradoxical commitment to the external value of being an instrument of violence. My discussion seeks to illuminate martial arts practice by systematic contrast to games of sport and (...)
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  5. Rupert Richard Arrowsmith (2010). Modernism and the Museum: Asian, African, and Pacific Art and the London Avant-Garde. OUP Oxford.score: 78.0
    Modernism and the Museum proposes an entirely new way of looking at the evolution of Modernist art and literature in the West. It shows that existing surveys of Modernism tend to treat the early stages of the movement as a purely European phenomenon, and fail to take account of the powerful and direct influence of Asia, Africa, and the Pacific islands operating via museums and exhibitions, particularly in London. The book presents the poet Ezra Pound and the sculptor Jacob Epstein (...)
     
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  6. Phyllis Teo (2010). Chinese and Other Asian Modernisms: A Comparative View of Art-Historical Contexts in the Twentieth Century. Asian Culture and History 2 (2).score: 78.0
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  7. Mary Ann Maslak (2006). The Aesthetics of Asian Art: The Study of Montien Boonma in the Undergraduate Education Classroom. Journal of Aesthetic Education 40 (2):67-82.score: 72.0
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  8. Morris F. Low (1993). The History of East Asian Science: State of the Art. Studies in History and Philosophy of Science Part A 24 (4):677-686.score: 72.0
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  9. Thomas L. Kennedy Philadelphia, Cross-Cultural Perspectives By K. Ramakrishna, Constituting Communities, Theravada Buddhism, Jacob N. Kinnard Holt & Jonathan S. Walters Albany (2004). The Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By GER Lloyd. Cambridge: Cambridge University Press, 2002. Pp. Xvi+ 175. Price Not Given. The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. Xi+ 154. [REVIEW] Philosophy East and West 54 (1):110-112.score: 72.0
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  10. Michael Adam (1976). Wandering in Eden: Three Ways to the East Within Us. Distributed by Random House.score: 60.0
     
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  11. Barry Allen (2014). Daoism and Chinese Martial Arts. Dao: A Journal of Comparative Philosophy 13 (2):251-266.score: 54.0
    The now-global phenomenon of Asian martial arts traces back to something that began in China. The idea the Chinese communicated was the dual cultivation of the spiritual and the martial, each perfected in the other, with the proof of perfection being an effortless mastery of violence. I look at one phase of the interaction between Asian martial arts and Chinese thought, with a reading of the Zhuangzi 莊子 and the Daodejing 道德經 from a martial arts perspective. I do (...)
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  12. Véronique M. Fóti (1998). Heidegger and 'the Way of Art:' The Empty Origin and Contemporary Abstraction. [REVIEW] Continental Philosophy Review 31 (4):337-351.score: 42.0
    With a focus on the question of visuality in Heidegger's sustained involvement with Daoist and Zen thought, this paper discusses the interchange between Heidegger and Hisamatsu at a 1958 colloquium. In light of the key concerns – visuality, art, and the empty origin of manifestation – it interrogates three texts,The Origin of the Work of Art,Parmenides, andArt and Space,concerning visuality, the play of the glance, writing, space and place, and the Graeco-Asian though of phainesthai. In conclusion, it addresses (...)
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  13. Arthur Versluis (1993). American Transcendentalism and Asian Religions. Oxford University Press.score: 42.0
    The first major study since the 1930s of the relationship between American Transcendentalism and Asian religions, and the first comprehensive work to include post-Civil War Transcendentalists like Samuel Johnson, this book is encyclopedic in scope. Beginning with the inception of Transcendentalist Orientalism in Europe, Versluis covers the entire history of American Transcendentalism into the twentieth century, and the profound influence of Orientalism on the movement--including its analogues and influences in world religious dialogue. He examines what he calls "positive Orientalism," (...)
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  14. James T. Bretzke (2001). Bibliography on East Asian Religion and Philosophy. E. Mellen Press.score: 42.0
    Machine generated contents note: INTRODUCTION 1 -- Focus of the Sections and Sub-sections 1 -- East Asian Internet Resources 1 -- A Note on Using the Index 2 -- GENERAL WORKS ON PHILOSOPHY& RELIGION IN ASIA 5 -- BUDDHISM 37 -- Primary Sources 37 -- Buddhist Ethics 38 -- Buddhism and Judeo-Christianity 52 -- Zen Buddhism 69 -- Other Works on Buddhism 76 -- CONFUCIANISM 95 -- Chinese and Confucian Classics 95 -- Translations of the Four Books 95 -- (...)
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  15. Eva Maria Raepple, Divan Japonais: Toulouse-Lautrec and Japanese Art.score: 42.0
    The French nineteenth century artists Henry Toulouse-Lautrec (1864-1901) is known for his distinctive style and bold character portraits of the theatrical scene of the gaslight era in Paris. The paper examines some of the formative influences of eighteenth century Japanese art on the development of visual characters, with specific focus on a lithograph entitled Divan Japonais. Alluding to the refined representation of Japanese courtesans, subtle nuanced reminiscences to an ideal of elegance create an allusion to highly respected courtesans in the (...)
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  16. Mara Miller (forthcoming). East Asian Aesthetics. Teaching Asian Art.score: 42.0
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  17. Chengji Liu (2008). The Body and its Image in Classical Chinese Aesthetics. Frontiers of Philosophy in China 3 (4):577-594.score: 36.0
    Richard Shusterman’s Pragmatist Aesthetics : Living Beauty, Rethinking Art was published in China in 2002. In the preface of the Chinese edition, the author claimed that his tentative idea of soma esthetics was encouraged by Chinese philosophy and other ancient Asian philosophy. Shusterman’s background in pragmatist philosophy greatly constrains his understanding of the body in classical Chinese aesthetics in that he only pays attention to the technical aspects of physical training while neglecting the philosophical basis of this training. In (...)
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  18. Robert Elliott Allinson (2007). Wittgenstein, Lao Tzu and Chuang Tzu: The Art of Circumlocution. Asian Philosophy 17 (1):97 – 108.score: 30.0
    Where Western philosophy ends, with the limits of language, marks the beginning of Eastern philosophy. The Tao de jing of Laozi begins with the limitations of language and then proceeds from that as a starting point. On the other hand, the limitation of language marks the end of Wittgenstein's cogitations. In contrast to Wittgenstein, who thought that one should remain silent about that which cannot be put into words, the message of the Zhuangzi is that one can speak about that (...)
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  19. Sor-Hoon Tan (1999). Experience as Art. Asian Philosophy 9 (2):107 – 122.score: 30.0
    Chinese philosophy views experience as intrinsically aesthetic. This world view could be elucidated through a consideration of John Dewey's aesthetics and features of Chinese art. Dewey's philosophy of art starts with an understanding of experience as 'live processes' of living creatures interacting with their environment. Such processes are autopoietic in being self-sustaining, ever-changing, capable of increasing complexity, capable of generating novelty, direction and progress on its own. Its autopoietic character is a precondition of the aesthetic in the process of experience. (...)
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  20. Richard Shusterman (2004). Pragmatism and East-Asian Thought. Metaphilosophy 35 (1-2):13-43.score: 30.0
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  21. Huaiyu Wang (2011). Piety and Individuality Through a Convoluted Path of Rightness: Exploring the Confucian Art of Moral Discretion Via Analects 13.18. Asian Philosophy 21 (4):395 - 418.score: 30.0
    This essay presents an in-depth interpretation of the controversial dialogue in Analects 13.18 through careful and critical investigation of its historical background and philosophical significations. With a clarification of the multifaceted connotations of the word zhi (?, upright, forthright), my study brings out the play of irony in Confucius's words in Analects 13.18. According to my interpretation, not only is Confucius's reaction not inappropriate but it also demonstrates the art of early Confucian moral discretion that was informed by the teaching (...)
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  22. Crispin Sartwell (1993). Art and War: Paradox of the Bhagavad Git. Asian Philosophy 3 (2):95 – 102.score: 30.0
    Abstract The first several chapters of the Bhagavad Git? set themselves a daunting task: to explain how a life of action can be rendered compatible with a life of renunciation of desire. The situation, in fact, is designed to raise the issue in an excruciatingly intense form. As Krsna and Arjuna pause on the verge of the great battle, Arjuna asks how killing people?including his own teachers and members of his own family?in order to secure power and fame, can be (...)
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  23. Aryan Amirkhani, Hanie Okhovat & Ehsan Zamani (2010). Ancient Pigeon Houses: Remarkable Example of the Asian Culture Crystallized in the Architecture of Iran and Central Anatolia. Asian Culture and History 2 (2):P45.score: 30.0
    Normal 0 false false false EN-US X-NONE AR-SA st1:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:Arial; mso-bidi-theme-font:minor-bidi;} Architectural heritage is considered a fundamental issue in the life of modern societies. In addition to their historical interest, cultural heritage buildings are valuable because they contribute significantly to the economy by providing key attractions at a time when tourism and leisure are major industries. The need for preserving historical constructions is thus not only a cultural requirement, but also an economical and developmental demand. Herein, among different Iranian heritage buildings, pigeon towers, or dovecotes, are of a great importance. Hundreds of dovecotes, dating largely to the Safavid period, dot the fields in the vicinity of Isfahan. On the other hand, valleys formed by creeks in central parts of Anatolia seem to have offered suitable environments for ancient settlements. Cappadocia region and two valleys nearby the town of Gesi accommodate a number of villages surrounded by hundreds of dove cotes in different types. This paper investigates different types of dovecotes in Iran plateau and Central Anatolia, Turkey. The results show there is a fundamental difference between the structures of dovecotes in these two countries. However, ancient dovecotes in Iran and Central Anatolia can be considered good examples of 'architecture without architects' or ' spectacular vernacular architecture'. Master builders who designed and constructed these buildings for such a simple function, created impressive forms without much pretension and bringing forth the tectonic aspects of the art of architecture. Normal 0 false false false EN-US X-NONE AR-SA st1:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:Arial; mso-bidi-theme-font:minor-bidi;} Keywords: Dovecotes, architecture, Iran, Isfahan, Central Anatolia. (shrink)
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  24. Yanjun Li & Xiaosheng Sun (2012). Study on Carving Art of DangShi Manor in Suide County, Shaanxi, China. Asian Culture and History 4 (1):p48.score: 30.0
    The DangShi manor is located in Hejiashi Village, Baijiajian Town approximately 20 kilometers from the southeast part of Suide County, Shaanxi Province, the unique architecture in Qing Dynasty that has been preserved almost intact in Suide County, a great cultural county, and is an officially protected site in Shaanxi Province. By means of field survey, mapping and taking photos and recording in Dangshi manor, this article acquires the abundant first-hand data about carving art of the manor. With the methods of (...)
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  25. Jane Zheng (2013). Art and the Shift in Garden Culture in the Jiangnan Area in China (16th-17th Century). Asian Culture and History 5 (2):p1.score: 26.0
    The remarkable growth in interest in aesthetic gardens in the late Ming period has been recognized in Chinese garden culture studies. The materialist historical approach contributes to revealing the importance of gardens’ economic functions in the shift of garden culture, but is inadequate in explaining the successive burgeoning of small plain gardens in the 17th century. This article integrates the aesthetic and materialist perspectives and situates the cultural transition in the concrete social and cultural context in the late Ming period. (...)
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  26. David Gardiner (2008). Metaphor and Maṇḍala in Shingon Buddhist Theology. Sophia 47 (1):43-55.score: 24.0
    Buddhist maṇḍala that are made of colored sand or are painted on cloth have been well represented in Asian art circles in the West. Discussions of the role that they can play in stimulating religious contemplation or even as sacred icons charged with power have also appeared in English scholarship. The metaphorical meaning of the term maṇḍala, however, is less commonly referenced. This paper discusses how the founder of the Japanese school of Shingon Buddhism, the Buddhist monk Kūkai of (...)
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  27. Anke Haarmann (2008). Hybrid Identities. Proceedings of the Xxii World Congress of Philosophy 18:49-57.score: 24.0
    Looking at contemporary Japanese images of the self and how Japanese scholars have conceptualised the notion of the subjectivity three remarkable concepts of “the self” can be identified and distinguished from another: the Inner Self, the Political Self, the Social Self. In my paper I will discuss these concepts by high lightening their hybridity, plurality and their emphasis on the identity as an effect of self-realization. I shall argue that the investigation in the Japaneseunderstanding of the self is particularly fruitful (...)
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  28. James M. Shields (2011). The Art of Aidagara : Ethics, Aesthetics, and the Quest for an Ontology of Social Existence in Watsuji Tetsurō's Rinrigaku. Asian Philosophy 19 (3):265-283.score: 24.0
    This paper provides an analysis of the key term aidagara ('betweenness') in the philosophical ethics of Watsuji Tetsurō (1889-1960), in response to and in light of the recent movement in Japanese Buddhist studies known as 'Critical Buddhism'. The Critical Buddhist call for a turn away from 'topical' or intuitionist thinking and towards (properly Buddhist) 'critical' thinking, while problematic in its bipolarity, raises the important issue of the place of 'reason' vs 'intuition' in Japanese Buddhist ethics. In this paper, a comparison (...)
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  29. Richard Shusterman (2007). Asian Ars Erotica and the Question of Sexual Aesthetics. Journal of Aesthetics and Art Criticism 65 (1):55–68.score: 24.0
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  30. Ian Holliday (2003). Traditional Medicines in Modern Societies: An Exploration of Integrationist Options Through East Asian Experience. Journal of Medicine and Philosophy 28 (3):373 – 389.score: 24.0
    Modern scientific medicine is increasingly challenged by complementary and alternative therapies. Reviewing policy options for contemporary healthcare development, the World Health Organization's first global strategy on traditional and alternative medicine, released in May 2002, advocates integration. However, experience in East Asia, the only part of the world where state of the art modern scientific facilities are commonly found alongside thriving traditional practices, reveals that medical integration can take several forms. To clarify the available policy options, this article categorizes those forms, (...)
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  31. Richard Bullen (2010). Refining the Past. British Journal of Aesthetics 50 (3):243-254.score: 24.0
    In this paper I examine two ways in which the past manifests as central to Japanese visual aesthetics. Although distinct, both are manifestations of an attitude that places value on the past, characterizing Japanese (and, to a large measure, East Asian generally) aesthetic thinking. The first is situated in action, with the use of models inherited from past masters in the creation of art, exemplified in the practice of pictorial and calligraphic copying, and the way of tea. The second (...)
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  32. Michael C. Brannigan (2009). Striking a Balance: A Primer in Traditional Asian Values. Lexington Books.score: 24.0
    Introduction -- Hindu ethics -- Life's four goals -- Paths to Enlightenment -- Karma and rebirth -- Shades of Dharma -- Buddhist ethics -- The middle path -- The four noble truths -- In the wake of karma -- The four supreme virtues -- What is a Buddhist social ethics? -- Zen Buddhist ethics -- A way of the monk : practice is attainment -- A way of the warrior -- A way of tea : the virtue of presence -- (...)
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  33. Michael Seidman (2012). An Anarchist History is It “Group Versus State” or “Individual Versus Society”? Common Knowledge 18 (3):538-540.score: 24.0
    According to James C. Scott, in The Art of Not Being Governed, the resistance of Southeast Asian “hill peoples” to state subordination manifested itself in their deliberate abandonment of both sedentary agriculture and literacy. He argues that “tribality” (group-generated state evasion) is the polar opposite of “peasantry” (state-controlled agriculture). The hill peoples’ foraging and swiddening were thus political choices. Scott’s anthropological and geographical approach to these historical studies is admirable, but, despite his book’s subtitle (An Anarchist History of Upland (...)
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  34. Ursula King (2002). Jacob N. Kinnard: Imagining Wisdom. Seeing and Knowing in the Art of Indian Buddhism. Asian Philosophy 12 (1):65 – 66.score: 24.0
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  35. Jacqueline Chin, Voo Teck Chuan, Nicola Peart & Roy Joseph (2008). Of Learning Curves, Chess and the Art of Translation in Medical Ethics. Asian Bioethics Review 1 (1):74-80.score: 24.0
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  36. Kenneth M. George (2007). Art and Identity Politics: Nation, Religion, Ethnicity, Elsewhere Kenneth M. George. In Kathryn May Robinson (ed.), Asian and Pacific Cosmopolitans: Self and Subject in Motion. Palgrave Macmillan. 37.score: 24.0
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  37. Stephen J. Goldberg (2009). Philosophical Reflection and Visual Art in Traditional China. In David Edward Jones & Ellen R. Klein (eds.), Asian Texts, Asian Contexts: Encounters with Asian Philosophies and Religions. State University of New York Press.score: 24.0
     
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  38. Harriette D. Grissom (2009). Art : Nama-Rupa: The Paradox of Embodiment in Indian Art. In David Edward Jones & Ellen R. Klein (eds.), Asian Texts, Asian Contexts: Encounters with Asian Philosophies and Religions. State University of New York Press.score: 24.0
     
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  39. Louis Ho & Mayee Wong (2012). The Sticker Bomber and the Nanny State: Notes From Singapore. Evental Aesthetics 1 (3):10-22.score: 24.0
    In the Southeast Asian city-state of Singapore, street artist SKLO has come into conflict with the authorities for her sticker bombing and stenciling. Her arrest foregrounds issues about the socio-cultural resonances and broader value of street art in local public discourse. This article explores SKLO’s praxis vis-à-vis the phenomenon of official graffiti, and its structuring of the tightly regulated public realm. Dubbed the “Sticker Lady,” SKLO has been also referred to as “Singapore’s Banksy” by local and international media. Besides (...)
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  40. T. Minh-Ha Trinh (1991). When the Moon Waxes Red: Representation, Gender, and Cultural Politics. Routledge.score: 24.0
    In this collection of her provocative essays on Third World art and culture, award-winning filmmaker and theorist Trinh Minh-ha offers new challenges to Western regimes of knowledge. Bringing to her subjects an acute sense of the many meanings of the marginal, Trinh examines Asian and African texts, the theories of Barthes, questions of spectatorship, the enigmas of art, and the perils of anthropology. In one essay, taking off from ideas raised earlier by Zora Neale Hurston, Trinh considers with astonishment (...)
     
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  41. Caroline Turner (2007). Wounds in Our Heart: Identity and Social Justice in the Art of Dadang Christanto. In Kathryn May Robinson (ed.), Asian and Pacific Cosmopolitans: Self and Subject in Motion. Palgrave Macmillan. 77.score: 24.0
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  42. Diane Morgan (2001). The Best Guide to Eastern Philosophy and Religion. Renaissance Books.score: 18.0
    The Best Guide to Eastern Philosophy & Religion provides a thorough discussion of the most widely practices belief systems of the East. Author Diane Morgan understands how to direct the materialistic, linear way of Western thinking toward a comprehension of the cyclical, metaphysical essence of Eastern philosophy. With an emphasis on the tenets and customs that Wester seekers find most compelling, this text is accessible to the novice yet sophisticated enough for the experienced reader. Inside, you'll find complete coverage of (...)
     
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  43. Jim Powell (2000/2007). Eastern Philosophy for Beginners. For Beginners Llc..score: 18.0
    The spiritual rewards and intellectual challenges of Eastern philosophy are revealed in this visually stunning book, illustrated by Joe Lee and with 19th-century engravings. Eastern philosophy is not only an intellectual pursuit, but one that involves one’s entire being. Much of it is so deeply entwined with the non-intellectual art of meditation, that the two are impossible to separate. In this survey of the major philosophies of India, China, Tibet and Japan, Jim Powell draws upon his knowledge of Sanskrit and (...)
     
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  44. Hiroaki Sato (1995). Legends of the Samurai. Overlook Press.score: 16.0
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  45. S. Nagatomo & G. Leisman (1996). An East Asian Perspective of Mind-Body. Journal of Medicine and Philosophy 21 (4):439-466.score: 14.0
    This paper addresses a need to re-examine the mind-body dualism established since Descartes. Descartes' dualism has been regarded by modern philosophers as an extremely insufficient solution to the problem of mind and body, from which is derived a long opposition in modern epistomology between idealism and empiricism. This dualism, bifurcating the region of spirit and matter, and the dichotomous models of thinking based on this dualism, have long dominated the world of modern philosophy and science. The paper examines states of (...)
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  46. Roger R. Jackson (1992). The Tibetan Tshogs Zhing (Field of Assembly): General Notes on its Function, Structure and Contents. Asian Philosophy 2 (2):157 – 172.score: 12.0
    Abstract The tshogs zhing, or field of assembly, is an important subject in Tibetan religious art. Typically, it focuses on one's own guru, seated at the crest of a great tree, with the gurus preceding him ranged in the sky above him and the deities of one's tradition ranged on the tree below him. The tshogs zhing is an object of visualisation in Tibetan guru yoga practices, and serves as both a ?map? of the Tibetan sacred cosmos and as an (...)
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  47. Sarah A. Mattice (2011). On 'Rectifying' Rectification: Reconsidering Zhengming in Light of Confucian Role Ethics. Asian Philosophy 20 (3):247-260.score: 12.0
    Both an emphasis on logic and an emphasis on rhetoric lead to a kind of care for language. However, in early Greece this care for language through the lens of logic manifested in the drive to ?get it right?, whereas in early China the care for language manifested in the pervasive concern for zhengming, for using names properly. For the early Chinese thinkers, especially the early Confucians, this was not predominantly a linguistic affair?zhengming is a key component of moral cultivation. (...)
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  48. Lara Perry (2011). Leadership as Harmonization. Asian Philosophy 21 (3):291 - 301.score: 12.0
    Leadership is the art of discovering and expressing one's inborn nature. It is a natural response, a way of being and doing within reality that creates a powerful influence on one's community toward greater degrees of peace and harmony on the individual and communal levels. In this paper, I use Chuang Tzu's philosophy (in its 1968 translation by Burton Watson) about the nature of reality and how one finds inner peace and harmony within themselves in order to demonstrate why it (...)
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  49. Xing Guang (2013). Buddhist Impact on Chinese Culture. Asian Philosophy 23 (4):305 - 322.score: 12.0
    The Chinese traditional culture includes three systems of thought: Confucianism, Daoism and Buddhism. The first two are Chinese culture, and Buddhism is a foreign religion introduced from India. Although there had been conflicts among the three systems of thoughts, but integration is the mainstream in the development of Chinese cultural thought. Thus, Chinese culture has developed into a system by uniting the three religions into one with Confucianism at the centre supported by Daoism and Buddhism. For over 2,000 years, Buddhism (...)
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  50. Chengan Chin, Chaurtzuhn Chen & Lungming Tsai (2010). The Evolution of Song-Jiang Battle Array and the Relationship Between Song-Jiang Battle Array and the Rural Society of Southern Taiwan. Asian Culture and History 2 (2):P120.score: 12.0
    This paper attends to find out the relationship among religious belief, society and Song-Jiang Battle Array in southern Taiwan, by using the qualitative methods which include literature analyses and the fieldwork investigations. In the process of research, the origin and development of Song-Jiang Battle Array are emerging step by step, which demonstrates that development and evolvement of Song-Jiang Battle Array are most related to contemporaneous social formations. They influenced the relationship between government and people and also affected the relationship between (...)
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