This essay discusses the truth of a commentary by Dr Dale Spender on the history of gender and subtlety in earlier Australian literature by making a comparison of selected stories of two of the greatest Australian pro...This essay discusses the truth of a commentary by Dr Dale Spender on the history of gender and subtlety in earlier Australian literature by making a comparison of selected stories of two of the greatest Australian prose writers of the mid-twentieth century: Katharine Susannah Prichard(1883-1969) and Peter Cowan(1914-2002). Spender believes that Australian women authors, by virtue of their deeper insights and more delicate descriptive writing, can claim a uniqueness in their depictions of Australian life and landscapes in short stories compared to male authors. This essay focuses on stories by the two authors and argues that these works would be appropriate for testing the truth of Spender's claim. Both writers published many volumes of stories and in fact Prichard's first story to be translated(Christmas Tree) was published in Chinese in the 1920 s. Cowan was almost a generation younger than Prichard but their writing careers overlapped. He published eight volumes of stories, and she published fi ve. Using post-colonialism and ecocriticism as its theoretical references, this article argues that, while Spender might be correct when she claims that male authors in the early years of Australian literature lacked sophistication or subtlety, Prichard and Cowan do not deserve the same criticism. Even allowing for the greater amplitude of Prichard's work in the international sphere, Cowan does not lack sophistication and subtlety. To a certain extent, both Prichard and Cowan demonstrate the rapid growth of sophistication and subtlety in the youthful history of Australian writing. So perhaps we should just celebrate them and be thankful their works remain remarkably subtle and highly readable to this day.展开更多
Essential Subtleties on the Silver Sea(《银海精微》)is a well-known ophthalmology work of traditional Chinese medicine(TCM).There are many discourses on eyelids diseases.This paper analyzed the classification of relat...Essential Subtleties on the Silver Sea(《银海精微》)is a well-known ophthalmology work of traditional Chinese medicine(TCM).There are many discourses on eyelids diseases.This paper analyzed the classification of related diseases and their treatment methods and intends to sort out the pathogenesis of eyelids diseases related to the spleen and stomach function in TCM,thus inspiring new treatment ideas and guiding clinical treatment.Through the sorting out,it is found that the eyelids diseases are closely related to the function of the spleen and stomach such as the Qi(气)and blood generation and transformation,the blood circulation,and the Yin(阴)-Yang(阳)harmony.The corresponding treatments are various,including expelling the pathogen,moving Qi(气)and invigorating blood,warming and activating the spleen Yang(阳).展开更多
This paper attempts to explore Master Zhiyi （538-597） of Chinese Tiantai Buddhism＇s theory of the Subtlety of the three categories of Dharma. By means of interpreting the title ＂the Subtle Dharma of the Lotus Sut...This paper attempts to explore Master Zhiyi （538-597） of Chinese Tiantai Buddhism＇s theory of the Subtlety of the three categories of Dharma. By means of interpreting the title ＂the Subtle Dharma of the Lotus Sutra,＂ he is able to adhere to the One Buddha-vehicle as the unifying force to incorporate different viewpoints and to classify the teaching of the Buddha. Zhiyi＇s interpretation of the title of the Lotus Sutra begins with the word ＂Dharma.＂ This indicates that the Buddha teaches dharma, for dharma is the doctrine of truth or reality. He divides dharma into three categories： （1） Dharma of Sentient Beings, （2） Dharma of Bud- dha, and （3） Dharma of Mind. These three categories of dharma are regarded as constituting the doctrines in the teaching of the Buddha. Through this interpretation, the dharma the Buddha expounds in his teaching is confirmed to be subtle and inconceivable. The meaning of the subtlety is defined by Zhiyi as being vast in substance, superior in placeness, and eternal in function, These three aspects of the subtlety are spoken of in terms of the Ten Dharma-realms being the representation of the Ultimate Truth. As this Ultimate Truth is constituted by the Relativity of the nine realms and the Ultimate of the Buddha-realm, the Buddha＇s teaching that functions to lead beings to enter the realm of Buddha is made evident. Owing to the fact that both of the nine realms and the Buddha-realm belong to the Dharma-realm, and the dharmadhatu is the Ultimate Truth, Zhiyi maintains that the nine realms as the Relative contains the Ultimate, and the Buddha-realm as the Ultimate contains the Relative. The integrated reality of the Relative and the Ultimate of the Ten Dharma-realms renders the dharma of the Ultimate Truth inconceivable and subtle. Coinciding with the subtlety that is defined by these three aspects in terms of vast substance, superior placeness, and eternal function, these three categories of dharma are linked with those three aspects of the subtlety. The Dharma of Sentient Beings that concerns the Ten Dharma-realms （that are characterized by the Ten Suchnesses） indicates the vastness of substance the Buddha＇s teaching is based upon, in terms of the Ultimate Truth. The Dharma of Buddha that concerns the Buddha＇s knowledge of the Relative and the Ultimate indicates the superiority of placeness the Buddha＇ s teaching can lead to in terms of attainment of Buddhahood. The Dharma of Mind that concerns the way of realizing the Ultimate Truth indicates the length of function the Buddha＇s teaching can benefit, in terms of the three periods of time. Hence, by Zhiyi＇s definition, the subtlety refers to the dharma, and the dharma is subtle, whereby the Ultimate Truth is presented as an integrated reality of Oneness.展开更多
文摘This essay discusses the truth of a commentary by Dr Dale Spender on the history of gender and subtlety in earlier Australian literature by making a comparison of selected stories of two of the greatest Australian prose writers of the mid-twentieth century: Katharine Susannah Prichard(1883-1969) and Peter Cowan(1914-2002). Spender believes that Australian women authors, by virtue of their deeper insights and more delicate descriptive writing, can claim a uniqueness in their depictions of Australian life and landscapes in short stories compared to male authors. This essay focuses on stories by the two authors and argues that these works would be appropriate for testing the truth of Spender's claim. Both writers published many volumes of stories and in fact Prichard's first story to be translated(Christmas Tree) was published in Chinese in the 1920 s. Cowan was almost a generation younger than Prichard but their writing careers overlapped. He published eight volumes of stories, and she published fi ve. Using post-colonialism and ecocriticism as its theoretical references, this article argues that, while Spender might be correct when she claims that male authors in the early years of Australian literature lacked sophistication or subtlety, Prichard and Cowan do not deserve the same criticism. Even allowing for the greater amplitude of Prichard's work in the international sphere, Cowan does not lack sophistication and subtlety. To a certain extent, both Prichard and Cowan demonstrate the rapid growth of sophistication and subtlety in the youthful history of Australian writing. So perhaps we should just celebrate them and be thankful their works remain remarkably subtle and highly readable to this day.
基金Young Teacher Project of Beijing University of Chinese Medicine(2018-JYBZZ-JS186):Clinical Study on the Treatment of Children's Meibomian Cysts by Iontophoresis with Traditional Chinese Medicine.
文摘Essential Subtleties on the Silver Sea(《银海精微》)is a well-known ophthalmology work of traditional Chinese medicine(TCM).There are many discourses on eyelids diseases.This paper analyzed the classification of related diseases and their treatment methods and intends to sort out the pathogenesis of eyelids diseases related to the spleen and stomach function in TCM,thus inspiring new treatment ideas and guiding clinical treatment.Through the sorting out,it is found that the eyelids diseases are closely related to the function of the spleen and stomach such as the Qi(气)and blood generation and transformation,the blood circulation,and the Yin(阴)-Yang(阳)harmony.The corresponding treatments are various,including expelling the pathogen,moving Qi(气)and invigorating blood,warming and activating the spleen Yang(阳).
文摘This paper attempts to explore Master Zhiyi （538-597） of Chinese Tiantai Buddhism＇s theory of the Subtlety of the three categories of Dharma. By means of interpreting the title ＂the Subtle Dharma of the Lotus Sutra,＂ he is able to adhere to the One Buddha-vehicle as the unifying force to incorporate different viewpoints and to classify the teaching of the Buddha. Zhiyi＇s interpretation of the title of the Lotus Sutra begins with the word ＂Dharma.＂ This indicates that the Buddha teaches dharma, for dharma is the doctrine of truth or reality. He divides dharma into three categories： （1） Dharma of Sentient Beings, （2） Dharma of Bud- dha, and （3） Dharma of Mind. These three categories of dharma are regarded as constituting the doctrines in the teaching of the Buddha. Through this interpretation, the dharma the Buddha expounds in his teaching is confirmed to be subtle and inconceivable. The meaning of the subtlety is defined by Zhiyi as being vast in substance, superior in placeness, and eternal in function, These three aspects of the subtlety are spoken of in terms of the Ten Dharma-realms being the representation of the Ultimate Truth. As this Ultimate Truth is constituted by the Relativity of the nine realms and the Ultimate of the Buddha-realm, the Buddha＇s teaching that functions to lead beings to enter the realm of Buddha is made evident. Owing to the fact that both of the nine realms and the Buddha-realm belong to the Dharma-realm, and the dharmadhatu is the Ultimate Truth, Zhiyi maintains that the nine realms as the Relative contains the Ultimate, and the Buddha-realm as the Ultimate contains the Relative. The integrated reality of the Relative and the Ultimate of the Ten Dharma-realms renders the dharma of the Ultimate Truth inconceivable and subtle. Coinciding with the subtlety that is defined by these three aspects in terms of vast substance, superior placeness, and eternal function, these three categories of dharma are linked with those three aspects of the subtlety. The Dharma of Sentient Beings that concerns the Ten Dharma-realms （that are characterized by the Ten Suchnesses） indicates the vastness of substance the Buddha＇s teaching is based upon, in terms of the Ultimate Truth. The Dharma of Buddha that concerns the Buddha＇s knowledge of the Relative and the Ultimate indicates the superiority of placeness the Buddha＇ s teaching can lead to in terms of attainment of Buddhahood. The Dharma of Mind that concerns the way of realizing the Ultimate Truth indicates the length of function the Buddha＇s teaching can benefit, in terms of the three periods of time. Hence, by Zhiyi＇s definition, the subtlety refers to the dharma, and the dharma is subtle, whereby the Ultimate Truth is presented as an integrated reality of Oneness.
