A History of Sanskrit Grammatical Literature in Tibet, Vol. 1: Transmission of the Canonical Literature

1995 ◽  
Vol 115 (2) ◽  
pp. 343
Author(s):  
Roy Andrew Miller ◽  
Pieter C. Verhagen
Keyword(s):  
History Of ◽  
Canonical Literature

Imaginative Didacticism: Emotion, Individuality, and the Function of Trivialliteratur around 1800

2016 ◽  
Vol 10 (2) ◽  
Author(s):  
Sarah Vandegrift Eldridge
Keyword(s):  
Eighteenth Century ◽  
French Revolution ◽  
Social Order ◽  
Emotional Responses ◽  
Emotional States ◽  
Love Relationships ◽  
History Of ◽  
Canonical Literature ◽  
Crucial Part ◽  
Reception Aesthetics

AbstractThis article explores the history of autonomy aesthetics together with approaches that recuperate ethical and emotional functions of literature to suggest that the dismissal of these functions in the late 18After briefly reviewing sociological histories of the shift between reception aesthetics and autonomy aesthetics, this article discusses two studies by Berys Gaut and Jenefer Robinson. Gaut’s work argues for the importance of ethics in the function of art (which instructs by way of, among other things, exciting the imagination); Robinson’s study uses cognitive science to establish that emotional responses to artworks are neither unreal nor irrational but rather make up a crucial part of what literature has to offer readers. With Gaut and Robinson, we can conclude that reading literature is an emotional, imaginative process, which has as at least one of its functions the cultivation of processes of understanding and ethical development in its readers – what I choose to call ›imaginative didacticism‹. Neither one of them, however, deals with the history of autonomy aesthetics (beyond brief references to Kant) or with the problem ofIn particular, Lafontaine’s novel offers readers a way of exploring new paradigms of individuality and love relationships that arose in the late eighteenth century and that present significant challenges to existing systems of social order, which Lafontaine represents against the backdrop of the French Revolution. Readers wanted and indeedThe article thus concludes by suggesting that we can also see the relation­ship between trivial and canonical literature not as a dichotomy, but as a progression: Lafontaine’s depictions of emotions are explicit and sometimes exaggerated, but they can train readers to be on the lookout for other, more complicated descriptions of emotional states. It therefore argues that literature itself can help to dismantle unproductive dichotomies between critical/cognitive and imaginative/emotional modes of reading and between canonical and supposedly trivial art. This, too, is a function of literature: we can gradually become more sensitive to subtleties of emotion and cognition, we can use previous encounters with easier literature to reflect on more difficult texts, and we can develop both as emotional creatures and as critical readers.

scholarly journals Chakhar-Gebshi ‘s Concept of a Pious Monk

2021 ◽  
Vol 16 (3) ◽  
pp. 184-190
Author(s):  
Ayusheeva Marina V. ◽  
Keyword(s):  
Book History ◽  
Important Place ◽  
Blue Book ◽  
Didactic Literature ◽  
Third Stage ◽  
History Of ◽  
Canonical Literature ◽  
Source Study ◽  
History Of Culture ◽  
Monastic Education

Buddhism occupies an important place in the history of culture of the Mongolian peoples, in particular from the 16th century, which corresponds to the third stage of the spread of the Buddhist religion among the Mongols. Although Buddhist teachings have wide influence on everyday life, the philosophy of Buddhism was understandable to a very small circle of adherents. For the majority of the population, ethical and didactic literature and the authority of teachers were much more important. In this regard, the image of the clergy was to be the standard of Buddhist behavior. There are amounts of non-canonical literature on the rules and instructions for righteous behavior, addressed to both laity and clergy. The article analyzes the ideal image of a monk, according to the requirements of Chakhar-gebshi Lubsantsultim on the basis of two works: “Biography of Chakhar-gebshi”, compiled by his disciple Luvsansamduvnima in 1818, and the work of Chakhar-gebshi entitled as a “Blue Book, History of Erdeni Dushi Monastery”. The biographical method used for characterizing Chakhar-gebshi allowed to show his life and him as a strict monk as a model to be followed. The methods of source study and comparative analysis were used for constructing and estimating of a model of religious behavior. The materials from “The Blue Book” ‒ a work of a monastic charter ‒ are general for monastic education and monastic environment in Mongolian Buddhism. The importance of keeping the teachings and religion of Buddha in purity and maintaining the moral image of his followers as an authority for the laity has been emphasized many times in the works of various authors. In this regard, the definitions of a pious monk written down by Chakhar-gebshi represent a complete system that combines basic Buddhist precepts. Keywords: Chakhar-gebshi, moral prescription, biography, Mongolian Buddhism, monks, charter

Kṛṣṇa Legend in the Jain Canonical Literature

2021 ◽  
pp. 135-141
Author(s):  
Nayanjot Lahiri
Keyword(s):  
Life History ◽  
Holy Places ◽  
History Of ◽  
Canonical Literature

The life history of Kṛṣṇa in Jain texts is compared with the Mahabharata tradition. The insertion of fasts and Jain holy places in recounting the legend around the god in these texts is worth noting.

scholarly journals The Classroom in the Canon: T.S. Eliot's Modern English Literature Extension Course for Working People and The Sacred Wood

PMLA ◽  
2018 ◽  
Vol 133 (2) ◽  
pp. 264-281
Author(s):  
Rachel Sagner Buurma ◽  
Laura Heffernan
Keyword(s):  
Twentieth Century ◽  
Working Class ◽  
Literary History ◽  
English Literature ◽  
Literary Study ◽  
Elite Universities ◽  
Working People ◽  
History Of ◽  
Canonical Literature ◽  
School Movement

Literary critics have long imagined that T. S. Eliot's The Sacred Wood (1920) shaped the canon and methods of countless twentieth-century classrooms. This essay turns instead to the classroom that made The Sacred Wood: the Modern English Literature extension school tutorial that Eliot taught to working-class adults between 1916 and 1919. Contextualizing Eliot's tutorial within the extension school movement shows how the ethos and practices of the Workers' Educational Association shaped his teaching. Over the course of three years, Eliot and his students reimagined canonical literature as writing by working poets for working people—a model of literary history that fully informed his canon reformation in The Sacred Wood. This example demonstrates how attention to teaching changes the history of English literary study. It further reveals how all kinds of institutions, not just elite universities, have shaped the discipline's methods and canons.

Ophthalmic surgery: a chapter in the history of Sino-Indian medical contacts

2000 ◽  
Vol 63 (3) ◽  
pp. 370-388 ◽  
Author(s):  
Vijaya Deshpande
Keyword(s):  
Medical Practice ◽  
Major Part ◽  
Chinese Culture ◽  
Popular Literature ◽  
Historical Records ◽  
Ophthalmic Surgery ◽  
Indian Medical ◽  
History Of ◽  
Canonical Literature

Although in Chinese culture surgery has not usually been seen as a major part of medical practice, during the Sui (A.D. 581–618) and the Tang dynasties (A.D. 618–907) it showed a marked flowering in the field of ophthalmology. There are indications that it was closely related to Indian medical and surgical ideas which were transmitted to China. The evidence is found in historical records, popular literature and also in medical works and compilations. Interestingly, the origins of this transmission are seen in Chinese Buddhist canonical literature which emerged during the introduction of Buddhism into China in the late Han period (A.D. 25–220) and the mutual contacts which followed immediately thereafter.

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