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Tero Tähtinen | Tampere University - Academia.edu
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Tähtinen</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://uta-fi.academia.edu/">Tampere University</a>, <a class="u-tcGrayDarker" href="https://uta-fi.academia.edu/Departments/Comparative_Literature_Media_and_Cultural_Studies/Documents">Comparative Literature, Media and Cultural Studies</a>, <span class="u-tcGrayDarker">Graduate Student</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow js-profile-follow-button" data-broccoli-component="user-info.follow-button" data-click-track="profile-user-info-follow-button" data-follow-user-fname="Tero" data-follow-user-id="13696024" data-follow-user-source="profile_button" data-has-google="false"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">add</span>Follow</button><button class="ds2-5-button hidden profile-cta-button grow js-profile-unfollow-button" 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class="ds2-5-heading-sans-serif-xs">Uploads</h2></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Tero Tähtinen</h3></div><div class="js-work-strip profile--work_container" data-work-id="108667889"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/108667889/Space_and_Place_in_Tao_Qians_Tianyuan_Poetry"><img alt="Research paper thumbnail of Space and Place in Tao Qian's Tianyuan Poetry" class="work-thumbnail" src="https://attachments.academia-assets.com/106990810/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/108667889/Space_and_Place_in_Tao_Qians_Tianyuan_Poetry">Space and Place in Tao Qian's Tianyuan Poetry</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Tao Qian is one of the central figures in Chinese literary history and the founding father of the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Tao Qian is one of the central figures in Chinese literary history and the founding father<br />of the so-called tianyuan (farmstead) poetry. Traditionally, Tao’s writings have been<br />read biographically, which has limited our understanding of their deeper structural and<br />experiential dimensions. In this article, I turn my attention to the place-consciousness<br />of his poetry and analyze how he repeatedly creates experiences of belonging in his<br />verses. As a theoretical frame of reference, I utilize the concepts “space” and “place” as<br />they are defined by Yi-Fu Tuan in his study Space and Place. In Tao’s tianyuan poetry,<br />the surrounding, indefinite space turns constantly into a lived and meaningfully orga-<br />nized place which functions as the epicenter of the agrarian lifestyle and worldview.<br />As I seek to demonstrate, a place is not only a physical location but is a complex and<br />multilayered phenomenon that can appear as a means of knowing, a source of truthful<br />living, and even as an event. In Tao’s writings, the experience of place is predominantly<br />positive and empowering but can also at times cause feelings of loss and grief.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c2c765dee12142574a24a09054376a7d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106990810,"asset_id":108667889,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106990810/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="108667889"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="108667889"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 108667889; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=108667889]").text(description); $(".js-view-count[data-work-id=108667889]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 108667889; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='108667889']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 108667889, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c2c765dee12142574a24a09054376a7d" } } $('.js-work-strip[data-work-id=108667889]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":108667889,"title":"Space and Place in Tao Qian's Tianyuan Poetry","translated_title":"","metadata":{"abstract":"Tao Qian is one of the central figures in Chinese literary history and the founding father\nof the so-called tianyuan (farmstead) poetry. Traditionally, Tao’s writings have been\nread biographically, which has limited our understanding of their deeper structural and\nexperiential dimensions. In this article, I turn my attention to the place-consciousness\nof his poetry and analyze how he repeatedly creates experiences of belonging in his\nverses. As a theoretical frame of reference, I utilize the concepts “space” and “place” as\nthey are defined by Yi-Fu Tuan in his study Space and Place. In Tao’s tianyuan poetry,\nthe surrounding, indefinite space turns constantly into a lived and meaningfully orga-\nnized place which functions as the epicenter of the agrarian lifestyle and worldview.\nAs I seek to demonstrate, a place is not only a physical location but is a complex and\nmultilayered phenomenon that can appear as a means of knowing, a source of truthful\nliving, and even as an event. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100250556"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100250556/_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems"><img alt="Research paper thumbnail of “In the Mountain Forest I Lose My Self”: The Experience of No-Self in Wang Wei's Short Landscape Poems" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100250556/_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems">“In the Mountain Forest I Lose My Self”: The Experience of No-Self in Wang Wei's Short Landscape Poems</a></div><div class="wp-workCard_item"><span>Journal of Chinese Literature and Culture</span><span>, Nov 1, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article discusses the dialectics of subject and object inWang Wei&amp;#39;s short landscape ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article discusses the dialectics of subject and object inWang Wei&amp;#39;s short landscape poems from the perspective of Buddhist metaphysics. First, the article traces Wang&amp;#39;s Buddhist connections and surveys the Buddhist concepts, ideas, and practices of which Wang himself explicitly wrote in his essays and poems. Then it uses these ideas to analyze poems from his &amp;quot;Wang Stream Collection&amp;quot; (Wangchuan ji). The conjunctive theme of this article is the underlying emptiness of all existing phenomena, one of the main metaphysical doctrines of Mahayana philosophy and a recurrent motif in Wang&amp;#39;s poetry. The author demonstrates that, when seen from the standpoint of emptiness, the relation of the perceiver and the perceived in Wang&amp;#39;s short nature poems proves to be more sophisticated than usually thought. Because both the human agent and the natural objects around him are intrinsically empty, they are interrelated and interdependent in the act of perception at the deepest and the most subtle ontological level.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100250556"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100250556"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100250556; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100250556]").text(description); $(".js-view-count[data-work-id=100250556]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100250556; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100250556']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100250556, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=100250556]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100250556,"title":"“In the Mountain Forest I Lose My Self”: The Experience of No-Self in Wang Wei's Short Landscape Poems","translated_title":"","metadata":{"abstract":"This article discusses the dialectics of subject and object inWang Wei\u0026amp;#39;s short landscape poems from the perspective of Buddhist metaphysics. First, the article traces Wang\u0026amp;#39;s Buddhist connections and surveys the Buddhist concepts, ideas, and practices of which Wang himself explicitly wrote in his essays and poems. Then it uses these ideas to analyze poems from his \u0026amp;quot;Wang Stream Collection\u0026amp;quot; (Wangchuan ji). The conjunctive theme of this article is the underlying emptiness of all existing phenomena, one of the main metaphysical doctrines of Mahayana philosophy and a recurrent motif in Wang\u0026amp;#39;s poetry. The author demonstrates that, when seen from the standpoint of emptiness, the relation of the perceiver and the perceived in Wang\u0026amp;#39;s short nature poems proves to be more sophisticated than usually thought. Because both the human agent and the natural objects around him are intrinsically empty, they are interrelated and interdependent in the act of perception at the deepest and the most subtle ontological level.","publisher":"Duke University Press","publication_date":{"day":1,"month":11,"year":2022,"errors":{}},"publication_name":"Journal of Chinese Literature and Culture"},"translated_abstract":"This article discusses the dialectics of subject and object inWang Wei\u0026amp;#39;s short landscape poems from the perspective of Buddhist metaphysics. First, the article traces Wang\u0026amp;#39;s Buddhist connections and surveys the Buddhist concepts, ideas, and practices of which Wang himself explicitly wrote in his essays and poems. Then it uses these ideas to analyze poems from his \u0026amp;quot;Wang Stream Collection\u0026amp;quot; (Wangchuan ji). 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Because both the human agent and the natural objects around him are intrinsically empty, they are interrelated and interdependent in the act of perception at the deepest and the most subtle ontological level.","internal_url":"https://www.academia.edu/100250556/_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems","translated_internal_url":"","created_at":"2023-04-15T23:37:35.336-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13696024,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13696024,"first_name":"Tero","middle_initials":null,"last_name":"Tähtinen","page_name":"TTähtinen","domain_name":"uta-fi","created_at":"2014-07-08T02:54:59.781-07:00","display_name":"Tero Tähtinen","url":"https://uta-fi.academia.edu/TT%C3%A4htinen"},"attachments":[],"research_interests":[{"id":113,"name":"Buddhism","url":"https://www.academia.edu/Documents/in/Buddhism"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":3581,"name":"Poetry","url":"https://www.academia.edu/Documents/in/Poetry"},{"id":7242,"name":"Tang Dynasty","url":"https://www.academia.edu/Documents/in/Tang_Dynasty"},{"id":14300,"name":"Chinese poetry","url":"https://www.academia.edu/Documents/in/Chinese_poetry"},{"id":16206,"name":"Dialectic","url":"https://www.academia.edu/Documents/in/Dialectic"},{"id":176958,"name":"Emptiness","url":"https://www.academia.edu/Documents/in/Emptiness"},{"id":499382,"name":"Chan/Zen Buddhism","url":"https://www.academia.edu/Documents/in/Chan_Zen_Buddhism"},{"id":552286,"name":"Modern Chinese Literature and Culture","url":"https://www.academia.edu/Documents/in/Modern_Chinese_Literature_and_Culture"},{"id":675848,"name":"Wang Wei","url":"https://www.academia.edu/Documents/in/Wang_Wei"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="97703099"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/97703099/_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems"><img alt="Research paper thumbnail of "In the Mountain Forest I Lose My Self": The Experience of No-Self in Wang Wei's Short Landscape Poems" class="work-thumbnail" src="https://attachments.academia-assets.com/99253181/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/97703099/_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems">"In the Mountain Forest I Lose My Self": The Experience of No-Self in Wang Wei's Short Landscape Poems</a></div><div class="wp-workCard_item"><span>Jounal of Chinese Literature and Culture</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article discusses the dialectics of subject and object inWang Wei's short landscape poems fr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article discusses the dialectics of subject and object inWang Wei's short landscape poems from the perspective of Buddhist metaphysics. First, the article traces Wang's Buddhist connections and surveys the Buddhist concepts, ideas, and practices of which Wang himself explicitly wrote in his essays and poems. Then it uses these ideas to analyze poems from his "Wang Stream Collection" (Wangchuan ji). The conjunctive theme of this article is the underlying emptiness of all existing phenomena, one of the main metaphysical doctrines of Mahayana philosophy and a recurrent motif in Wang's poetry. The author demonstrates that, when seen from the standpoint of emptiness, the relation of the perceiver and the perceived in Wang's short nature poems proves to be more sophisticated than usually thought. Because both the human agent and the natural objects around him are intrinsically empty, they are interrelated and interdependent in the act of perception at the deepest and the most subtle ontological level.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a0c6e5e02e638a9b6525826dab98d940" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":99253181,"asset_id":97703099,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/99253181/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="97703099"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="97703099"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 97703099; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=97703099]").text(description); $(".js-view-count[data-work-id=97703099]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 97703099; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='97703099']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 97703099, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a0c6e5e02e638a9b6525826dab98d940" } } $('.js-work-strip[data-work-id=97703099]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":97703099,"title":"\"In the Mountain Forest I Lose My Self\": The Experience of No-Self in Wang Wei's Short Landscape Poems","translated_title":"","metadata":{"doi":"10.1215/23290048-9965632","abstract":"This article discusses the dialectics of subject and object inWang Wei's short landscape poems from the perspective of Buddhist metaphysics. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="86952768"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/86952768/Silent_Accord_Qi_%E5%A5%91_as_a_Metaphor_for_Enlightenment_and_Transmission_in_Chan_Buddhist_Discourse"><img alt="Research paper thumbnail of Silent Accord: Qi 契 as a Metaphor for Enlightenment and Transmission in Chan Buddhist Discourse" class="work-thumbnail" src="https://attachments.academia-assets.com/91294011/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/86952768/Silent_Accord_Qi_%E5%A5%91_as_a_Metaphor_for_Enlightenment_and_Transmission_in_Chan_Buddhist_Discourse">Silent Accord: Qi 契 as a Metaphor for Enlightenment and Transmission in Chan Buddhist Discourse</a></div><div class="wp-workCard_item"><span>Religions</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, we explore the historical background and the semantic underpinnings of a central, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, we explore the historical background and the semantic underpinnings of a central, if marginally treated, metaphor of enlightenment and transmission in Chan discourse, “silent accord” 默契. It features centrally in Essentials of the Transmission of Mind 傳心法要, a text that gathers the teachings of Chan master Huangbo Xiyun (d. ca. 850), a major Tang dynasty figure. “Silent accord” is related to the concept of mind-to-mind transmission, which lies at the very core of Chan Buddhist self-understanding. However, Chan historiography has shown that this self-understanding was partially a product of the Song dynasty lineage records, historically retroactive syncretic constructs produced by monks and literati as efforts towards doctrinal and political recognition and orthodoxy. There are thus lacunae in the history of Chan thought opened up by the retrospective fictions of Song dynasty, and a lack of reliable, dateable documents from the preceding Tang dynasty era, possibly fraugh...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d026467cfd8c5390ef2a6d3c13a509b9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91294011,"asset_id":86952768,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91294011/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86952768"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86952768"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86952768; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86952768]").text(description); $(".js-view-count[data-work-id=86952768]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86952768; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86952768']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 86952768, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d026467cfd8c5390ef2a6d3c13a509b9" } } $('.js-work-strip[data-work-id=86952768]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86952768,"title":"Silent Accord: Qi 契 as a Metaphor for Enlightenment and Transmission in Chan Buddhist Discourse","translated_title":"","metadata":{"abstract":"In this paper, we explore the historical background and the semantic underpinnings of a central, if marginally treated, metaphor of enlightenment and transmission in Chan discourse, “silent accord” 默契. 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Helena Sinervon Lukemattomiin esimerkkinä modernistisen tradition murtumisesta suomalaisessa 1990-luvun runoudessa","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2008,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/86952767/Muodon_toinen_vallankumous_Helena_Sinervon_Lukemattomiin_esimerkkin%C3%A4_modernistisen_tradition_murtumisesta_suomalaisessa_1990_luvun_runoudessa","translated_internal_url":"","created_at":"2022-09-20T02:25:45.438-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13696024,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":91294045,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/91294045/thumbnails/1.jpg","file_name":"250116736.pdf","download_url":"https://www.academia.edu/attachments/91294045/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Muodon_toinen_vallankumous_Helena_Sinerv.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/91294045/250116736-libre.pdf?1663670671=\u0026response-content-disposition=attachment%3B+filename%3DMuodon_toinen_vallankumous_Helena_Sinerv.pdf\u0026Expires=1732484094\u0026Signature=Eno4av-mqvFK8PuC4aWgTyB4s2pQXN8dxSXe-Mp~zDPqJl1~1OiFRbwz59XcPwHb~ZQRpg88Yp0whFcmSRWuLjqzLiPJqRDY9jB0rIffODoRmijkU8uRKATMpQpe0Q2fZXb33HHhUI7~kxsF-QlmshbgpOWu2-EJw2XLtEZJpocOG7AGunsLUAvQaqW1yQ0PZjPNc8lYMuIZobQaZmIRseLAzmqKFkzgD1FlznembHN8xwl9krTZKQQgQxe2Mqje-OcLDfx5K~MIsIEw-PqexZu4J5oY0YSIwv4KNDqo9h~ON1cD3XmE28I2Q-b8EkzRuDzbLCz2-qXj~DrU~gtN8A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Muodon_toinen_vallankumous_Helena_Sinervon_Lukemattomiin_esimerkkinä_modernistisen_tradition_murtumisesta_suomalaisessa_1990_luvun_runoudessa","translated_slug":"","page_count":114,"language":"fi","content_type":"Work","owner":{"id":13696024,"first_name":"Tero","middle_initials":null,"last_name":"Tähtinen","page_name":"TTähtinen","domain_name":"uta-fi","created_at":"2014-07-08T02:54:59.781-07:00","display_name":"Tero Tähtinen","url":"https://uta-fi.academia.edu/TT%C3%A4htinen"},"attachments":[{"id":91294045,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/91294045/thumbnails/1.jpg","file_name":"250116736.pdf","download_url":"https://www.academia.edu/attachments/91294045/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Muodon_toinen_vallankumous_Helena_Sinerv.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/91294045/250116736-libre.pdf?1663670671=\u0026response-content-disposition=attachment%3B+filename%3DMuodon_toinen_vallankumous_Helena_Sinerv.pdf\u0026Expires=1732484094\u0026Signature=Eno4av-mqvFK8PuC4aWgTyB4s2pQXN8dxSXe-Mp~zDPqJl1~1OiFRbwz59XcPwHb~ZQRpg88Yp0whFcmSRWuLjqzLiPJqRDY9jB0rIffODoRmijkU8uRKATMpQpe0Q2fZXb33HHhUI7~kxsF-QlmshbgpOWu2-EJw2XLtEZJpocOG7AGunsLUAvQaqW1yQ0PZjPNc8lYMuIZobQaZmIRseLAzmqKFkzgD1FlznembHN8xwl9krTZKQQgQxe2Mqje-OcLDfx5K~MIsIEw-PqexZu4J5oY0YSIwv4KNDqo9h~ON1cD3XmE28I2Q-b8EkzRuDzbLCz2-qXj~DrU~gtN8A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="86952766"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/86952766/Pilvien_kietomat_vuoret"><img alt="Research paper thumbnail of Pilvien kietomat vuoret" class="work-thumbnail" src="https://attachments.academia-assets.com/91294044/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/86952766/Pilvien_kietomat_vuoret">Pilvien kietomat vuoret</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Kiinalainen luontorunous tunnetaan yleisesti hyvin konkreettisesta kuvastostaan. Tassa artikkelis...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Kiinalainen luontorunous tunnetaan yleisesti hyvin konkreettisesta kuvastostaan. Tassa artikkelissa kasittelen kahden Tang-dynastian (618-907) aikana elaneen runoilijan Wei Yingwun ja Wang Wein runoja, joissa realistinen luontokuvaus murtuu ja antaa tilaa laajemmalle ja monimuotoisemmalle kokemukselle, joka ylittaa silkan nakyvaisen pinnan. Analyysieni perusteella realistinen luontokokemus voi halveta esimerkiksi mielikuvituksen, pilvien kaltaisen yhta aikaa peittavan ja paljastavan elementin seka ”tyhjyyden” kokemusten kautta. Aluksi kasittelen runoja, joissa luonnonmaisema sijaitsee runon puhujan mielessa, sitten runoja, joissa todellisuus nayttaa hetkellisesti katoavan, ja lopuksi runoja, jotka kurottavat kokonaan olemisen ja olemattomuuden ontologisen rajan tuolle puolen. Runoluentojen myota pyrin osoittamaan, etta perinteinen kasitys kiinalaisen luontorunouden kuvallisesta konkreettisuudesta antaa hyvin rajoittuneen kuvan kiinalaisen runoperinteen poeettisista keinoista ja sisa...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9f2519f96af219a1a2cb6c259e135697" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91294044,"asset_id":86952766,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91294044/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86952766"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86952766"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86952766; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86952766]").text(description); $(".js-view-count[data-work-id=86952766]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86952766; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86952766']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 86952766, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9f2519f96af219a1a2cb6c259e135697" } } $('.js-work-strip[data-work-id=86952766]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86952766,"title":"Pilvien kietomat vuoret","translated_title":"","metadata":{"abstract":"Kiinalainen luontorunous tunnetaan yleisesti hyvin konkreettisesta kuvastostaan. 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Runoluentojen myota pyrin osoittamaan, etta perinteinen kasitys kiinalaisen luontorunouden kuvallisesta konkreettisuudesta antaa hyvin rajoittuneen kuvan kiinalaisen runoperinteen poeettisista keinoista ja sisa...","publication_date":{"day":null,"month":null,"year":2021,"errors":{}}},"translated_abstract":"Kiinalainen luontorunous tunnetaan yleisesti hyvin konkreettisesta kuvastostaan. Tassa artikkelissa kasittelen kahden Tang-dynastian (618-907) aikana elaneen runoilijan Wei Yingwun ja Wang Wein runoja, joissa realistinen luontokuvaus murtuu ja antaa tilaa laajemmalle ja monimuotoisemmalle kokemukselle, joka ylittaa silkan nakyvaisen pinnan. Analyysieni perusteella realistinen luontokokemus voi halveta esimerkiksi mielikuvituksen, pilvien kaltaisen yhta aikaa peittavan ja paljastavan elementin seka ”tyhjyyden” kokemusten kautta. Aluksi kasittelen runoja, joissa luonnonmaisema sijaitsee runon puhujan mielessa, sitten runoja, joissa todellisuus nayttaa hetkellisesti katoavan, ja lopuksi runoja, jotka kurottavat kokonaan olemisen ja olemattomuuden ontologisen rajan tuolle puolen. Runoluentojen myota pyrin osoittamaan, etta perinteinen kasitys kiinalaisen luontorunouden kuvallisesta konkreettisuudesta antaa hyvin rajoittuneen kuvan kiinalaisen runoperinteen poeettisista keinoista ja sisa...","internal_url":"https://www.academia.edu/86952766/Pilvien_kietomat_vuoret","translated_internal_url":"","created_at":"2022-09-20T02:25:45.270-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13696024,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":91294044,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/91294044/thumbnails/1.jpg","file_name":"62837.pdf","download_url":"https://www.academia.edu/attachments/91294044/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pilvien_kietomat_vuoret.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/91294044/62837-libre.pdf?1663670666=\u0026response-content-disposition=attachment%3B+filename%3DPilvien_kietomat_vuoret.pdf\u0026Expires=1732484094\u0026Signature=MZDLkA72UPJnEid64wvoEi~CwYxAHaI15Bn2JqnEUPvBcOCx9-pLwWQZ9hdDC3JuD0QGiCOSwaGoLvCopxP~v33YvBW2mdefvQjJ8evNpx9SH6Ix6Lom7lh4Uu4fIZuDqUpVXpYI4tvmOba1-Bn2ygciu4zyW0zYLplRwFYcgzaF~CqDKe7OMobO08SNaXGKmV-3mSVWJ5kgKj9U54KNybBt-D4s9PI~njMnLT7lryCUFcU~PH2tXF8OFcUfpbDKQ3pz-GT7HL69j9ucUdCUUi8ly3W50DEsc18FiNDuSIqPsfZAdb2vyOQgCpTdQO9wkpwHYchMIyKfOp9KgkQCJA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Pilvien_kietomat_vuoret","translated_slug":"","page_count":16,"language":"fi","content_type":"Work","owner":{"id":13696024,"first_name":"Tero","middle_initials":null,"last_name":"Tähtinen","page_name":"TTähtinen","domain_name":"uta-fi","created_at":"2014-07-08T02:54:59.781-07:00","display_name":"Tero Tähtinen","url":"https://uta-fi.academia.edu/TT%C3%A4htinen"},"attachments":[{"id":91294044,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/91294044/thumbnails/1.jpg","file_name":"62837.pdf","download_url":"https://www.academia.edu/attachments/91294044/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pilvien_kietomat_vuoret.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/91294044/62837-libre.pdf?1663670666=\u0026response-content-disposition=attachment%3B+filename%3DPilvien_kietomat_vuoret.pdf\u0026Expires=1732484094\u0026Signature=MZDLkA72UPJnEid64wvoEi~CwYxAHaI15Bn2JqnEUPvBcOCx9-pLwWQZ9hdDC3JuD0QGiCOSwaGoLvCopxP~v33YvBW2mdefvQjJ8evNpx9SH6Ix6Lom7lh4Uu4fIZuDqUpVXpYI4tvmOba1-Bn2ygciu4zyW0zYLplRwFYcgzaF~CqDKe7OMobO08SNaXGKmV-3mSVWJ5kgKj9U54KNybBt-D4s9PI~njMnLT7lryCUFcU~PH2tXF8OFcUfpbDKQ3pz-GT7HL69j9ucUdCUUi8ly3W50DEsc18FiNDuSIqPsfZAdb2vyOQgCpTdQO9wkpwHYchMIyKfOp9KgkQCJA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="86952765"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/86952765/Lu_vuoren_todelliset_kasvot"><img alt="Research paper thumbnail of Lu-vuoren todelliset kasvot" class="work-thumbnail" src="https://attachments.academia-assets.com/91294006/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/86952765/Lu_vuoren_todelliset_kasvot">Lu-vuoren todelliset kasvot</a></div><div class="wp-workCard_item"><span>AVAIN - Kirjallisuudentutkimuksen aikakauslehti</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Artikkelini käsittelee maiseman käsitettä kiinalaisessa, erityisesti Tang- ja Song-dynastioiden l...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Artikkelini käsittelee maiseman käsitettä kiinalaisessa, erityisesti Tang- ja Song-dynastioiden luontorunoudessa. Toisin kuin länsimaisessa perinteessä, missä maisema määrittyy udein visuaalisesti havaittuna staattisena &quot;tauluna&quot;, kiinalainen perinne näkee maiseman energeettisenä kenttänä, jossa vastakohtaiset voimat tulevat päättymättömään &quot;korrelaatioiden leikkiin&quot; keskenään. Yhtenä keskeisenä pyrkimyksenäni on osoittaa, että kiinalaisessa maisemaorientaatiossa ihminen ei ole vain passvinen tarkkailija (&quot;katsoja&quot;) vaan olennainen osa villin luonnon kosmologiaa. Teoreettisena taustana hyödynnän erityisesti ranskalainen sinologin François Jullienin teosta Living off Landscape, joka on ensimmäinen länsimaisen tutkijan yritys ymmärtää ja hahmottaa kiinalainen käsitys &quot;vuorten-vesien&quot; holistisesta kokonaisuudesta. Jullienin teoriat ovat ajoittain sangen korkealentoisia, ja yksi artikkelini pyrkimyksistä on havainnollistavien runoesimerkkien avull...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9a216863f11289bfd3dfa013551ef55e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91294006,"asset_id":86952765,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91294006/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86952765"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86952765"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86952765; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86952765]").text(description); $(".js-view-count[data-work-id=86952765]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86952765; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86952765']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 86952765, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9a216863f11289bfd3dfa013551ef55e" } } $('.js-work-strip[data-work-id=86952765]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86952765,"title":"Lu-vuoren todelliset kasvot","translated_title":"","metadata":{"abstract":"Artikkelini käsittelee maiseman käsitettä kiinalaisessa, erityisesti Tang- ja Song-dynastioiden luontorunoudessa. 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Jullienin teoriat ovat ajoittain sangen korkealentoisia, ja yksi artikkelini pyrkimyksistä on havainnollistavien runoesimerkkien avull...","publisher":"AVAIN - Kirjallisuudentutkimuksen aikakauslehti","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"AVAIN - Kirjallisuudentutkimuksen aikakauslehti"},"translated_abstract":"Artikkelini käsittelee maiseman käsitettä kiinalaisessa, erityisesti Tang- ja Song-dynastioiden luontorunoudessa. Toisin kuin länsimaisessa perinteessä, missä maisema määrittyy udein visuaalisesti havaittuna staattisena \u0026quot;tauluna\u0026quot;, kiinalainen perinne näkee maiseman energeettisenä kenttänä, jossa vastakohtaiset voimat tulevat päättymättömään \u0026quot;korrelaatioiden leikkiin\u0026quot; keskenään. Yhtenä keskeisenä pyrkimyksenäni on osoittaa, että kiinalaisessa maisemaorientaatiossa ihminen ei ole vain passvinen tarkkailija (\u0026quot;katsoja\u0026quot;) vaan olennainen osa villin luonnon kosmologiaa. 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window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=46804808]").text(description); $(".js-view-count[data-work-id=46804808]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 46804808; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='46804808']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 46804808, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="11074044" id="papers"><div class="js-work-strip profile--work_container" data-work-id="108667889"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/108667889/Space_and_Place_in_Tao_Qians_Tianyuan_Poetry"><img alt="Research paper thumbnail of Space and Place in Tao Qian's Tianyuan Poetry" class="work-thumbnail" src="https://attachments.academia-assets.com/106990810/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/108667889/Space_and_Place_in_Tao_Qians_Tianyuan_Poetry">Space and Place in Tao Qian's Tianyuan Poetry</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Tao Qian is one of the central figures in Chinese literary history and the founding father of the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Tao Qian is one of the central figures in Chinese literary history and the founding father<br />of the so-called tianyuan (farmstead) poetry. Traditionally, Tao’s writings have been<br />read biographically, which has limited our understanding of their deeper structural and<br />experiential dimensions. In this article, I turn my attention to the place-consciousness<br />of his poetry and analyze how he repeatedly creates experiences of belonging in his<br />verses. As a theoretical frame of reference, I utilize the concepts “space” and “place” as<br />they are defined by Yi-Fu Tuan in his study Space and Place. In Tao’s tianyuan poetry,<br />the surrounding, indefinite space turns constantly into a lived and meaningfully orga-<br />nized place which functions as the epicenter of the agrarian lifestyle and worldview.<br />As I seek to demonstrate, a place is not only a physical location but is a complex and<br />multilayered phenomenon that can appear as a means of knowing, a source of truthful<br />living, and even as an event. In Tao’s writings, the experience of place is predominantly<br />positive and empowering but can also at times cause feelings of loss and grief.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c2c765dee12142574a24a09054376a7d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106990810,"asset_id":108667889,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106990810/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="108667889"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="108667889"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 108667889; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=108667889]").text(description); $(".js-view-count[data-work-id=108667889]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 108667889; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='108667889']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 108667889, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c2c765dee12142574a24a09054376a7d" } } $('.js-work-strip[data-work-id=108667889]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":108667889,"title":"Space and Place in Tao Qian's Tianyuan Poetry","translated_title":"","metadata":{"abstract":"Tao Qian is one of the central figures in Chinese literary history and the founding father\nof the so-called tianyuan (farmstead) poetry. Traditionally, Tao’s writings have been\nread biographically, which has limited our understanding of their deeper structural and\nexperiential dimensions. In this article, I turn my attention to the place-consciousness\nof his poetry and analyze how he repeatedly creates experiences of belonging in his\nverses. As a theoretical frame of reference, I utilize the concepts “space” and “place” as\nthey are defined by Yi-Fu Tuan in his study Space and Place. In Tao’s tianyuan poetry,\nthe surrounding, indefinite space turns constantly into a lived and meaningfully orga-\nnized place which functions as the epicenter of the agrarian lifestyle and worldview.\nAs I seek to demonstrate, a place is not only a physical location but is a complex and\nmultilayered phenomenon that can appear as a means of knowing, a source of truthful\nliving, and even as an event. In Tao’s writings, the experience of place is predominantly\npositive and empowering but can also at times cause feelings of loss and grief.","publication_date":{"day":null,"month":null,"year":2023,"errors":{}}},"translated_abstract":"Tao Qian is one of the central figures in Chinese literary history and the founding father\nof the so-called tianyuan (farmstead) poetry. Traditionally, Tao’s writings have been\nread biographically, which has limited our understanding of their deeper structural and\nexperiential dimensions. In this article, I turn my attention to the place-consciousness\nof his poetry and analyze how he repeatedly creates experiences of belonging in his\nverses. As a theoretical frame of reference, I utilize the concepts “space” and “place” as\nthey are defined by Yi-Fu Tuan in his study Space and Place. In Tao’s tianyuan poetry,\nthe surrounding, indefinite space turns constantly into a lived and meaningfully orga-\nnized place which functions as the epicenter of the agrarian lifestyle and worldview.\nAs I seek to demonstrate, a place is not only a physical location but is a complex and\nmultilayered phenomenon that can appear as a means of knowing, a source of truthful\nliving, and even as an event. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100250556"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100250556/_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems"><img alt="Research paper thumbnail of “In the Mountain Forest I Lose My Self”: The Experience of No-Self in Wang Wei's Short Landscape Poems" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100250556/_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems">“In the Mountain Forest I Lose My Self”: The Experience of No-Self in Wang Wei's Short Landscape Poems</a></div><div class="wp-workCard_item"><span>Journal of Chinese Literature and Culture</span><span>, Nov 1, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article discusses the dialectics of subject and object inWang Wei&amp;#39;s short landscape ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article discusses the dialectics of subject and object inWang Wei&amp;#39;s short landscape poems from the perspective of Buddhist metaphysics. First, the article traces Wang&amp;#39;s Buddhist connections and surveys the Buddhist concepts, ideas, and practices of which Wang himself explicitly wrote in his essays and poems. Then it uses these ideas to analyze poems from his &amp;quot;Wang Stream Collection&amp;quot; (Wangchuan ji). The conjunctive theme of this article is the underlying emptiness of all existing phenomena, one of the main metaphysical doctrines of Mahayana philosophy and a recurrent motif in Wang&amp;#39;s poetry. The author demonstrates that, when seen from the standpoint of emptiness, the relation of the perceiver and the perceived in Wang&amp;#39;s short nature poems proves to be more sophisticated than usually thought. Because both the human agent and the natural objects around him are intrinsically empty, they are interrelated and interdependent in the act of perception at the deepest and the most subtle ontological level.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100250556"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100250556"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100250556; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100250556]").text(description); $(".js-view-count[data-work-id=100250556]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100250556; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100250556']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100250556, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=100250556]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100250556,"title":"“In the Mountain Forest I Lose My Self”: The Experience of No-Self in Wang Wei's Short Landscape Poems","translated_title":"","metadata":{"abstract":"This article discusses the dialectics of subject and object inWang Wei\u0026amp;#39;s short landscape poems from the perspective of Buddhist metaphysics. First, the article traces Wang\u0026amp;#39;s Buddhist connections and surveys the Buddhist concepts, ideas, and practices of which Wang himself explicitly wrote in his essays and poems. Then it uses these ideas to analyze poems from his \u0026amp;quot;Wang Stream Collection\u0026amp;quot; (Wangchuan ji). The conjunctive theme of this article is the underlying emptiness of all existing phenomena, one of the main metaphysical doctrines of Mahayana philosophy and a recurrent motif in Wang\u0026amp;#39;s poetry. The author demonstrates that, when seen from the standpoint of emptiness, the relation of the perceiver and the perceived in Wang\u0026amp;#39;s short nature poems proves to be more sophisticated than usually thought. Because both the human agent and the natural objects around him are intrinsically empty, they are interrelated and interdependent in the act of perception at the deepest and the most subtle ontological level.","publisher":"Duke University Press","publication_date":{"day":1,"month":11,"year":2022,"errors":{}},"publication_name":"Journal of Chinese Literature and Culture"},"translated_abstract":"This article discusses the dialectics of subject and object inWang Wei\u0026amp;#39;s short landscape poems from the perspective of Buddhist metaphysics. First, the article traces Wang\u0026amp;#39;s Buddhist connections and surveys the Buddhist concepts, ideas, and practices of which Wang himself explicitly wrote in his essays and poems. Then it uses these ideas to analyze poems from his \u0026amp;quot;Wang Stream Collection\u0026amp;quot; (Wangchuan ji). The conjunctive theme of this article is the underlying emptiness of all existing phenomena, one of the main metaphysical doctrines of Mahayana philosophy and a recurrent motif in Wang\u0026amp;#39;s poetry. The author demonstrates that, when seen from the standpoint of emptiness, the relation of the perceiver and the perceived in Wang\u0026amp;#39;s short nature poems proves to be more sophisticated than usually thought. Because both the human agent and the natural objects around him are intrinsically empty, they are interrelated and interdependent in the act of perception at the deepest and the most subtle ontological level.","internal_url":"https://www.academia.edu/100250556/_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems","translated_internal_url":"","created_at":"2023-04-15T23:37:35.336-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13696024,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":13696024,"first_name":"Tero","middle_initials":null,"last_name":"Tähtinen","page_name":"TTähtinen","domain_name":"uta-fi","created_at":"2014-07-08T02:54:59.781-07:00","display_name":"Tero Tähtinen","url":"https://uta-fi.academia.edu/TT%C3%A4htinen"},"attachments":[],"research_interests":[{"id":113,"name":"Buddhism","url":"https://www.academia.edu/Documents/in/Buddhism"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":3581,"name":"Poetry","url":"https://www.academia.edu/Documents/in/Poetry"},{"id":7242,"name":"Tang Dynasty","url":"https://www.academia.edu/Documents/in/Tang_Dynasty"},{"id":14300,"name":"Chinese poetry","url":"https://www.academia.edu/Documents/in/Chinese_poetry"},{"id":16206,"name":"Dialectic","url":"https://www.academia.edu/Documents/in/Dialectic"},{"id":176958,"name":"Emptiness","url":"https://www.academia.edu/Documents/in/Emptiness"},{"id":499382,"name":"Chan/Zen Buddhism","url":"https://www.academia.edu/Documents/in/Chan_Zen_Buddhism"},{"id":552286,"name":"Modern Chinese Literature and Culture","url":"https://www.academia.edu/Documents/in/Modern_Chinese_Literature_and_Culture"},{"id":675848,"name":"Wang Wei","url":"https://www.academia.edu/Documents/in/Wang_Wei"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="97703099"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/97703099/_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems"><img alt="Research paper thumbnail of "In the Mountain Forest I Lose My Self": The Experience of No-Self in Wang Wei's Short Landscape Poems" class="work-thumbnail" src="https://attachments.academia-assets.com/99253181/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/97703099/_In_the_Mountain_Forest_I_Lose_My_Self_The_Experience_of_No_Self_in_Wang_Weis_Short_Landscape_Poems">"In the Mountain Forest I Lose My Self": The Experience of No-Self in Wang Wei's Short Landscape Poems</a></div><div class="wp-workCard_item"><span>Jounal of Chinese Literature and Culture</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article discusses the dialectics of subject and object inWang Wei's short landscape poems fr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article discusses the dialectics of subject and object inWang Wei's short landscape poems from the perspective of Buddhist metaphysics. First, the article traces Wang's Buddhist connections and surveys the Buddhist concepts, ideas, and practices of which Wang himself explicitly wrote in his essays and poems. Then it uses these ideas to analyze poems from his "Wang Stream Collection" (Wangchuan ji). The conjunctive theme of this article is the underlying emptiness of all existing phenomena, one of the main metaphysical doctrines of Mahayana philosophy and a recurrent motif in Wang's poetry. The author demonstrates that, when seen from the standpoint of emptiness, the relation of the perceiver and the perceived in Wang's short nature poems proves to be more sophisticated than usually thought. Because both the human agent and the natural objects around him are intrinsically empty, they are interrelated and interdependent in the act of perception at the deepest and the most subtle ontological level.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a0c6e5e02e638a9b6525826dab98d940" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":99253181,"asset_id":97703099,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/99253181/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="97703099"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="97703099"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 97703099; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=97703099]").text(description); $(".js-view-count[data-work-id=97703099]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 97703099; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='97703099']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 97703099, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a0c6e5e02e638a9b6525826dab98d940" } } $('.js-work-strip[data-work-id=97703099]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":97703099,"title":"\"In the Mountain Forest I Lose My Self\": The Experience of No-Self in Wang Wei's Short Landscape Poems","translated_title":"","metadata":{"doi":"10.1215/23290048-9965632","abstract":"This article discusses the dialectics of subject and object inWang Wei's short landscape poems from the perspective of Buddhist metaphysics. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="86952768"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/86952768/Silent_Accord_Qi_%E5%A5%91_as_a_Metaphor_for_Enlightenment_and_Transmission_in_Chan_Buddhist_Discourse"><img alt="Research paper thumbnail of Silent Accord: Qi 契 as a Metaphor for Enlightenment and Transmission in Chan Buddhist Discourse" class="work-thumbnail" src="https://attachments.academia-assets.com/91294011/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/86952768/Silent_Accord_Qi_%E5%A5%91_as_a_Metaphor_for_Enlightenment_and_Transmission_in_Chan_Buddhist_Discourse">Silent Accord: Qi 契 as a Metaphor for Enlightenment and Transmission in Chan Buddhist Discourse</a></div><div class="wp-workCard_item"><span>Religions</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, we explore the historical background and the semantic underpinnings of a central, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, we explore the historical background and the semantic underpinnings of a central, if marginally treated, metaphor of enlightenment and transmission in Chan discourse, “silent accord” 默契. It features centrally in Essentials of the Transmission of Mind 傳心法要, a text that gathers the teachings of Chan master Huangbo Xiyun (d. ca. 850), a major Tang dynasty figure. “Silent accord” is related to the concept of mind-to-mind transmission, which lies at the very core of Chan Buddhist self-understanding. However, Chan historiography has shown that this self-understanding was partially a product of the Song dynasty lineage records, historically retroactive syncretic constructs produced by monks and literati as efforts towards doctrinal and political recognition and orthodoxy. There are thus lacunae in the history of Chan thought opened up by the retrospective fictions of Song dynasty, and a lack of reliable, dateable documents from the preceding Tang dynasty era, possibly fraugh...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d026467cfd8c5390ef2a6d3c13a509b9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91294011,"asset_id":86952768,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91294011/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86952768"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86952768"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86952768; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86952768]").text(description); $(".js-view-count[data-work-id=86952768]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86952768; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86952768']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 86952768, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d026467cfd8c5390ef2a6d3c13a509b9" } } $('.js-work-strip[data-work-id=86952768]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86952768,"title":"Silent Accord: Qi 契 as a Metaphor for Enlightenment and Transmission in Chan Buddhist Discourse","translated_title":"","metadata":{"abstract":"In this paper, we explore the historical background and the semantic underpinnings of a central, if marginally treated, metaphor of enlightenment and transmission in Chan discourse, “silent accord” 默契. 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Helena Sinervon Lukemattomiin esimerkkinä modernistisen tradition murtumisesta suomalaisessa 1990-luvun runoudessa","translated_title":"","metadata":{"publication_date":{"day":null,"month":null,"year":2008,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/86952767/Muodon_toinen_vallankumous_Helena_Sinervon_Lukemattomiin_esimerkkin%C3%A4_modernistisen_tradition_murtumisesta_suomalaisessa_1990_luvun_runoudessa","translated_internal_url":"","created_at":"2022-09-20T02:25:45.438-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":13696024,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":91294045,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/91294045/thumbnails/1.jpg","file_name":"250116736.pdf","download_url":"https://www.academia.edu/attachments/91294045/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Muodon_toinen_vallankumous_Helena_Sinerv.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/91294045/250116736-libre.pdf?1663670671=\u0026response-content-disposition=attachment%3B+filename%3DMuodon_toinen_vallankumous_Helena_Sinerv.pdf\u0026Expires=1732484094\u0026Signature=Eno4av-mqvFK8PuC4aWgTyB4s2pQXN8dxSXe-Mp~zDPqJl1~1OiFRbwz59XcPwHb~ZQRpg88Yp0whFcmSRWuLjqzLiPJqRDY9jB0rIffODoRmijkU8uRKATMpQpe0Q2fZXb33HHhUI7~kxsF-QlmshbgpOWu2-EJw2XLtEZJpocOG7AGunsLUAvQaqW1yQ0PZjPNc8lYMuIZobQaZmIRseLAzmqKFkzgD1FlznembHN8xwl9krTZKQQgQxe2Mqje-OcLDfx5K~MIsIEw-PqexZu4J5oY0YSIwv4KNDqo9h~ON1cD3XmE28I2Q-b8EkzRuDzbLCz2-qXj~DrU~gtN8A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Muodon_toinen_vallankumous_Helena_Sinervon_Lukemattomiin_esimerkkinä_modernistisen_tradition_murtumisesta_suomalaisessa_1990_luvun_runoudessa","translated_slug":"","page_count":114,"language":"fi","content_type":"Work","owner":{"id":13696024,"first_name":"Tero","middle_initials":null,"last_name":"Tähtinen","page_name":"TTähtinen","domain_name":"uta-fi","created_at":"2014-07-08T02:54:59.781-07:00","display_name":"Tero Tähtinen","url":"https://uta-fi.academia.edu/TT%C3%A4htinen"},"attachments":[{"id":91294045,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/91294045/thumbnails/1.jpg","file_name":"250116736.pdf","download_url":"https://www.academia.edu/attachments/91294045/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Muodon_toinen_vallankumous_Helena_Sinerv.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/91294045/250116736-libre.pdf?1663670671=\u0026response-content-disposition=attachment%3B+filename%3DMuodon_toinen_vallankumous_Helena_Sinerv.pdf\u0026Expires=1732484094\u0026Signature=Eno4av-mqvFK8PuC4aWgTyB4s2pQXN8dxSXe-Mp~zDPqJl1~1OiFRbwz59XcPwHb~ZQRpg88Yp0whFcmSRWuLjqzLiPJqRDY9jB0rIffODoRmijkU8uRKATMpQpe0Q2fZXb33HHhUI7~kxsF-QlmshbgpOWu2-EJw2XLtEZJpocOG7AGunsLUAvQaqW1yQ0PZjPNc8lYMuIZobQaZmIRseLAzmqKFkzgD1FlznembHN8xwl9krTZKQQgQxe2Mqje-OcLDfx5K~MIsIEw-PqexZu4J5oY0YSIwv4KNDqo9h~ON1cD3XmE28I2Q-b8EkzRuDzbLCz2-qXj~DrU~gtN8A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="86952766"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/86952766/Pilvien_kietomat_vuoret"><img alt="Research paper thumbnail of Pilvien kietomat vuoret" class="work-thumbnail" src="https://attachments.academia-assets.com/91294044/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/86952766/Pilvien_kietomat_vuoret">Pilvien kietomat vuoret</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Kiinalainen luontorunous tunnetaan yleisesti hyvin konkreettisesta kuvastostaan. Tassa artikkelis...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Kiinalainen luontorunous tunnetaan yleisesti hyvin konkreettisesta kuvastostaan. Tassa artikkelissa kasittelen kahden Tang-dynastian (618-907) aikana elaneen runoilijan Wei Yingwun ja Wang Wein runoja, joissa realistinen luontokuvaus murtuu ja antaa tilaa laajemmalle ja monimuotoisemmalle kokemukselle, joka ylittaa silkan nakyvaisen pinnan. Analyysieni perusteella realistinen luontokokemus voi halveta esimerkiksi mielikuvituksen, pilvien kaltaisen yhta aikaa peittavan ja paljastavan elementin seka ”tyhjyyden” kokemusten kautta. Aluksi kasittelen runoja, joissa luonnonmaisema sijaitsee runon puhujan mielessa, sitten runoja, joissa todellisuus nayttaa hetkellisesti katoavan, ja lopuksi runoja, jotka kurottavat kokonaan olemisen ja olemattomuuden ontologisen rajan tuolle puolen. Runoluentojen myota pyrin osoittamaan, etta perinteinen kasitys kiinalaisen luontorunouden kuvallisesta konkreettisuudesta antaa hyvin rajoittuneen kuvan kiinalaisen runoperinteen poeettisista keinoista ja sisa...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9f2519f96af219a1a2cb6c259e135697" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91294044,"asset_id":86952766,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91294044/download_file?st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&st=MTczMjQ4MDQ5NCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86952766"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86952766"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86952766; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86952766]").text(description); $(".js-view-count[data-work-id=86952766]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86952766; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86952766']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 86952766, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9f2519f96af219a1a2cb6c259e135697" } } $('.js-work-strip[data-work-id=86952766]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86952766,"title":"Pilvien kietomat vuoret","translated_title":"","metadata":{"abstract":"Kiinalainen luontorunous tunnetaan yleisesti hyvin konkreettisesta kuvastostaan. Tassa artikkelissa kasittelen kahden Tang-dynastian (618-907) aikana elaneen runoilijan Wei Yingwun ja Wang Wein runoja, joissa realistinen luontokuvaus murtuu ja antaa tilaa laajemmalle ja monimuotoisemmalle kokemukselle, joka ylittaa silkan nakyvaisen pinnan. Analyysieni perusteella realistinen luontokokemus voi halveta esimerkiksi mielikuvituksen, pilvien kaltaisen yhta aikaa peittavan ja paljastavan elementin seka ”tyhjyyden” kokemusten kautta. Aluksi kasittelen runoja, joissa luonnonmaisema sijaitsee runon puhujan mielessa, sitten runoja, joissa todellisuus nayttaa hetkellisesti katoavan, ja lopuksi runoja, jotka kurottavat kokonaan olemisen ja olemattomuuden ontologisen rajan tuolle puolen. 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Aluksi kasittelen runoja, joissa luonnonmaisema sijaitsee runon puhujan mielessa, sitten runoja, joissa todellisuus nayttaa hetkellisesti katoavan, ja lopuksi runoja, jotka kurottavat kokonaan olemisen ja olemattomuuden ontologisen rajan tuolle puolen. 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Toisin kuin länsimaisessa perinteessä, missä maisema määrittyy udein visuaalisesti havaittuna staattisena &quot;tauluna&quot;, kiinalainen perinne näkee maiseman energeettisenä kenttänä, jossa vastakohtaiset voimat tulevat päättymättömään &quot;korrelaatioiden leikkiin&quot; keskenään. Yhtenä keskeisenä pyrkimyksenäni on osoittaa, että kiinalaisessa maisemaorientaatiossa ihminen ei ole vain passvinen tarkkailija (&quot;katsoja&quot;) vaan olennainen osa villin luonnon kosmologiaa. Teoreettisena taustana hyödynnän erityisesti ranskalainen sinologin François Jullienin teosta Living off Landscape, joka on ensimmäinen länsimaisen tutkijan yritys ymmärtää ja hahmottaa kiinalainen käsitys &quot;vuorten-vesien&quot; holistisesta kokonaisuudesta. 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