The Art Life of THUBTEN

正Thubten is a household name across Tibet.The career of this81-year-old performing artist has spanned seven decades.Famous Chinese crosstalk comedian,Jiang Kun,once said that where there are people,there is Thubten.Over 100books of work journals are kept on this man's bookshelf,and the"China Performing Art Peony Awards Lifetime     

MY COUSIN,AN EMINENT MONK

正Chapter V On the afternoon of the third day after my arrival,I came to say goodbye to Konchog Chogyal Sangpo.I was leaving the next day and knew this might very well be our last meeting.Too ill to talk,he was sitting uptight with his eyes half-closed.I looked around this run-down room:besides several Buddha statues,there were books,old patched-     

MY COUSIN,AN EMINENT MONK

<正>Chapter One The day is the fifth day of the seventh month in the Tibetan calendar.It is an auspicious day due to the Buddha having once preached on this date.After lunch,my younger cousin called from our hometown and told me that my older cousin's relic stupa had been completed and     

MY COUSIN,AN EMINENT MONK

<正>Chapter Three I came back that afternoon to check on him.Dressed in his kasaya,he was seated in the lotus position with his back straight.His cheeks were rosy,his voice clear,and his expressions unreadable.Offerings symbolizing cleanliness such as dried fruits,flowers,clear water,and white conch were placed on the square table in front of him.He gestured to the seat cushion     

MY COUSIN,AN EMINENT MONK

正Chapter IV His first stop was the Drowolong Monastery,the birth place of Marpa Lotsawa,the founder of the Kagyu Sect,one of the four major schools of Tibetan Buddhism.Konchog Chogyal Sangpo had to cross the vast Changtang grassland,the snowy mountains of Mount Nyanchen Thangiha,and along the wild Yarlung Zangbo Canyon.Born into an affluent family in 1012,Marpa was exceptionally intelligent from early childhood.A wild and untamed character,he studied hard but liked     

MY COUSIN,AN EMINENT MONK

正Chapter Ⅵ I left home on the morning of the forth day by flying from Lhasa to Chengdu.My phone started ringing as soon as I got off the plane.My younger cousin sobbed,"Our brother,the monk,passed away this morning at six."This did not come as a surprise to me.I was neither shocked nor particularly sad.When the world first came into being,1,002 golden lotuses arose from the ocean.This     

SIDELIGHTS REFLECTING OF DRUKHANG THUBTEN KHEDRUP RINPOCHE'S VISIT TO AUSTRALIA AND NEW ZEALAND

正In September,2015,as one of the delegates from the Ethnic and Religious Committee of Chinese People's Political Consultative Conference,Drukhang Thubten Khedrup Rinpoche paid a visit to Australia and New Zealand.During this visit,he initially exchanged views with council-controlled organizations,think-tanks,overseas     

THE TIME OF THE SELF AND THE TIME OF THE OTHER

What is time? This essay offers an attempt to think again about this oldest of philosophical questions by engaging David Hoy's recent book, The Time of Our Lives: A Critical History of Temporality, which proposes a “history of time‐consciousness” in twentieth‐century European philosophy. Hoy's book traces the turn‐of‐the‐century debate between Husserl and Bergson about the different senses of time across the various configurations of hermeneutics, deconstruction, poststructuralism, and feminist theory. For him, what is at stake in such a project is to distinguish between the scientific‐objective “time of the universe” and the phenomenology of human temporality, “the time of our lives.” Hoy's approach is to organize his book around the three tenses of time—past/present/future—and to view objective‐scientific time as derived from the more primordial forms of temporalizing lived experience that occur in our interpretation of time. In my reading of Hoy's work, I attempt to explore how “time” (lived, experiential, phenomenological) can be read not in terms of “consciousness” (Hoy's thematic), but in terms of the self's relationship with an Other. That is, my aim is less to establish a continental tradition about time‐consciousness, understood through the methods of genealogy, phenomenology, or critical theory, than it is to situate the problem of time in terms of an ethics of the Other. In simple terms, I read Hoy's project as too bound up with an egological interpretation of consciousness. By reflecting on time through the relationship to the Other rather than as a mode of the self's own “time‐consciousness,” I attempt to think through the ethical consequences for understanding temporality and its connection to justice.     

尼罗河畔文明物语

<正>尼罗河是埃及的母亲河,准确说更是生命线,一条郁郁葱葱的绿色生命线,置于茫茫的沙漠之中。埃及90%的人口,生活在这全国1/30国土的尼罗河畔。这条河见证了埃及古老文明的形成和兴旺,主导了两岸生灵的繁荣与衰落。跟随这条河,人们在历史的时空穿梭,跨过河上河下,遍看古代现代,游走神庙田舍,拥抱沙漠绿洲。我们在阿斯旺下火车,行李直接就送到斯蒂芬妮游轮了,我们要在尼罗河上航行三日,这是期盼许久的心念。有多久呢?算起来有40年了。自从1978年电影《尼罗河上的惨案》     

THE BOXER ON THE ROOF OF THE WORLD

正Though the Tibet boxing team might be rarely heard of,Sonam Norbu,a national master sportsman from the first Tibet boxing team with a weight of 52 kilograms,has won a gold medal for the 2011 National Youth Fight,a bronze medal for the 2012 National Championship,and another bronze medal for the 2013 National Championship.The Tibet boxing team is still young today.Asked why he chose to be a boxer,     

论人地关系的现代意义

1人地关系的再认识"人地关系"是古老的哲学命题。在中国古代,至少有三种人地关系的认识观。"人定胜天", "天不变,道亦不变" ,"天人合一"。     

影响方言的地理因素刍议

方言在形成和发展进程中受到各种因素的影响和制约.自然环境中的山川、社会经济生话的方式、历史行政区划的变更和移民的路线等,对方言的语文、语汇及其地理分布都有十分明显有的影响。     

燕山—长城南北地区史前文化的适应变迁

目次一生态交错带适应的一般模式二史前文化适应方式的转换三环境格局的变化与适应变迁四结语燕山-长城南北地区是考古学研究上有特殊意义的地区。其地处蒙古高原到华北平原、东北平原的过渡地带,海河流域北部、滦河下游为其南区域,滦河上游、大小凌河、辽河上游地区为其北区域。我国400毫米降水分界线即位于此,也是北方干旱区与半干旱-半湿润区的过渡地带。     

THE DALAI AND THE WEST

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THE ANTHROPOCENE AND THE PLANET

Dipesh Chakrabarty's The Climate of History in a Planetary Age is, in three respects, far more than a synthesis of over a decade of pioneering conceptual work aimed at making sense of the Anthropocene/planetary predicament and its implications for historical understanding. First, the book makes visible an intellectual trajectory in which Chakrabarty's conceptual struggles with the Anthropocene gradually move from the centrality of the notion of the Anthropocene toward the centrality of the notion of the planet. Second, it highlights the relational complexities with which one needs to grapple when trying to make sense of the current predicament. Third, and finally, the book showcases a series of often overlapping conceptual distinctions that Chakrabarty has developed while navigating these complexities. Through a discussion of the above key aspects, this review essay highlights the achievements of The Climate of History in a Planetary Age and critically engages with its central themes. In dialogue with the book, it pays special attention to exploring the respective benefits and drawbacks of the notions of the Anthropocene and the planet, and to the character and role of human agency in the Anthropocene/planetary predicament. Finally, the essay concludes with a few thoughts concerning the question of what kind of a reinvention of historical understanding might be triggered, respectively, by the notions of the Anthropocene and the planet.