9 research outputs found
Chuantong panshang youxi yu youxi fu = 中国古代文学文献学国际学术研讨会论文集 (Traditional Board Games and Rhymed Prose on Games)
No full text《〈文選〉樂器賦之内容與結構述要—兼論唐代樂器賦的承襲與變易》(Content and Structure of Rhapsodies on Musical Instruments in the Selections of Refined Literature)
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4. The Assimilation and Dissimilation of Fu and Shi Poetry up to the Tang Dynasty
No full textThe intimate relationship between fu and shi poetry, whose mutual influence has been so important throughout the history of the genres, cannot be neglected. The two genres started out with distinct definitions, motivations, and contexts, but they frequently assimilated to one another; and yet a countervailing trend of dissimilation also led each genre to assert its independence after all. This chapter aims to shed light on this dynamic by tracing its development through different historical periods in early medieval China, and thus, to reveal the mutual influence and distinction between the fu and shi genres
Conceiving the other's thinking : research and analysis on the chapter 41 of the Avatamsakasūtra translated into Xi Xia language, stored at Beijing University and the Institute of advanced chinese studies of the Collège de France
No full textD'origine nomade, ils avaient conquis les territoires du nord-ouest de la Chine, allant d'une partie au sud de la Mongolie Intérieure au nord du Qinghai, à l'ouest du Gansu, la région du Ningxia et une partie ouest du Shaanxi. Une fois installés dans cette vaste région, ils se développèrent rapidement, tant sur le plan culturel que sur le plan économique, et fondèrent en 1038 leur royaume. À partir de cette date, ils créèrent leur propre langue et écriture, en partie à base du chinois classique, et renforcèrent leurs relations avec leurs puissants voisins frontaliers, à savoir : au sud-est de leur territoire les Song du Nord, au nord les Liao, au nord-ouest les Ouïghours et enfin au sud-ouest les tribus Tibétaines. Ils avaient adopté le Bouddhisme en tant que religion d'État et pratiquèrent, avec ferveur, les pratiques bouddhiques. De parts et d'autres du royaume, des grands centres d'activités bouddhistes, ainsi que des temples furent mis en place, afin d'y entreprendre des traductions de volumes du Grand canon bouddhique chinois, qu'ils avaient en partie obtenu des Song du Nord, vers leur propre langue. De ces textes traduits en langue de Xi Xia, de nombreux volumes furent découverts au cours des deux précédents siècles. La recherche sur Xi Xia et ses sources textuelles, notamment bouddhiques, sont autant d'indices de la richesse culturelle et linguistique de cette nation éphémère de la Chine antique, qui a pourtant participé au grand développement des traductions bouddhiques et de l'imprimerie.As nomadic people, they conquered the northwest territories of China, from south of Inner Mongolia to north of Qinghai, to west of Gansu, all of the region of Ningxia and a west part of Shaanxi. Once they had settled in this vast region, they quickly developed on both economical and cultural aspects, and founded their kingdom in 1038. From this moment, they created their own language and writing system, mostly from the Chinese language, and enhanced their relationships with their mighty neighbors outside their borders, such as North Song dynasty in the southwest part, the Liao in the north part, the Uyghur in the northwest part and the Tibetan tribes in the southwest part. They adopted Buddhism as religion of the State. During all the regencies, they indulged themselves in practicing Buddhist activities. Within the Xi Xia kingdom, many Buddhist centers and temples emerged, from which translations of the Great Buddhist Canon, mostly obtained from North Song Court, were made towards their own language. From these texts written in Xi Xia language, many of them were excavated or just found during the last couple centuries. The research on Xi Xia and its textual resources, Buddhist texts among others, are as much as evidence there should be to reveal the cultural and language wealth of this ephemeral State of ancient China, which however took part in the huge development of translating and printing Buddhist texts
Seeing beauty in a face: a framework for poetry translation & its criticism
No full textThe thesis aims to propose a framework for poetry translation and its criticism. It is demonstrated how criticism on poetry translation can discuss the source text and target text in a way that they may well be two pieces of prose and miss a very important point: their aesthetic value as poetry. The thesis goes on to investigate an important issue of poetry translation: what makes �·poetry poetry. For if poetry is to be translated into poetry and criticized as poetry, this will be a highly relevant issue. An investigation into both Chinese and Western traditions shows that the common ground shared is that poetry in a poem is something holistic and coming from those aesthetically effective contextual relations from the poem. Gestalt Theory is introduced as the backbone of the framework to embody how those contextual relations function and a new term for the poetry one reads in a poem is coined, poestalt-combining poem and gestalt. The framework then is applied to investigate three issues and its significance to the criticism of poetry translation: Firstly, how poestalt may emerge mid the condition for this to happen, i.e. aesthetic coherence. Secondly, the significance of the creative involvement of the reader/translators, which is an important element of poetry reading/translation. Thirdly, the nature of the contextual relation and poestalt, which is highly related to the former two.issues. With this framework, the thesis shows that the poestalt emerging from the source text is the relevant object of poetry translation and its comparison with the poestalt emerging from the target text is the object for the criticism of poetry translation
