Han Fei, who died in 233 BC, was once one of many basic philosophers of China’s classical period, a name nonetheless intact regardless of contemporary overlook. This edited quantity at the philosopher, his perspectives on politics and philosophy, and the tensions of his kinfolk with Confucianism (which he derided) is the 1st of its type in English.
Featuring contributions from experts in a variety of disciplines together with non secular experiences and literature, this new addition to the Dao partners to chinese language Philosophy sequence comprises the newest study. It breaks new floor with reviews of Han Fei’s highbrow antecedents, and his courting as a old determine with Han Feizi, the textual content attributed to him, in addition to surveying the entire panoply of his idea. it's also a bankruptcy size survey of suitable scholarship, either in chinese language and eastern.
Read or Download Dao Companion to the Philosophy of Han Fei (Dao Companions to Chinese Philosophy, Volume 2) PDF
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Extra info for Dao Companion to the Philosophy of Han Fei (Dao Companions to Chinese Philosophy, Volume 2)
Bisimbi must continually combat bankuyu (Bockie, 1993; Jacobson-Widding, 1979; Janzen and MacGaffey, 1974; MacGaffey, 1991, 1993). As otherworldly spirits, bisimbi and bankuyu were believed to possess powers that could alter events in the world of the living. Bisimbi protected people from illness or misfortune or, if consulted after the fact, they cured people of these maladies by tracking and thwarting the plans of the nkuyu that caused them. In social agreements such as land acquisition or peace treaties, bisimbi helped reinforce these obligations by wreaking havoc on the lives of those who reneged.
Holmes, J. (1980). Nigerian weaving. Hertingfordbury: Roxford Books. Makozi, A. O. & Ojo, G. J. A. ) (1982). The history of the Catholic Church in Nigeria. Ikeja, Ibadan: Macmillan Nigeria. Miachi, T. (1990). The masquerade phenomenon in Igala culture: An anthropological analysis. PhD dissertation, University of Ibadan, Institute of African Studies, Ibadan. Michelman, S. (1997). Changing old habits: Dress of women religious and its relationship to personal and social identity. Sociological Inquiry 67(3), 350–63.
It is possible, however, that the cloth has been lost. She further supports her position with testimony from Kimbangu’s “closest fellow workers” (p. 41). These memories contradict those of others recorded by Andersson (1958). 11. Descriptions of Kimbangu’s services are found in Andersson (1958), Janzen and MacGaffey (1974) and MacGaffey (1983). Martin (1968, 1975) assumes that services she witnessed in his church in the 1960s–1970s directly reflect those practiced by Kimbangu in 1921. Suggested parallels drawn between the space of Kimbangu’s original church and the space of the BaKongo cosmogram are my own, as are those that concern the performances that took place in each.