Item specifics
Seller Notes: “Dust jacket has discoloration to front and back cover, discoloration to jacket spine, wear and tear to top end wear to bottom end of jacket spine, small tear to bottom of front cover, top corner front flap price number written in black pen over original price, discoloration to flaps. Bump to top and bottom of front and back board, creasing to cloth of spine,bow to front board, discoloration to top , side and bottom outer edge pages.”
Binding: Hardcover w/Jacket Year Printed: 1963
Subject: Science & Medicine Special Attributes: Illustrated
Topic: Alternative Medicine Origin: American
Acupuncture The Ancient Art of Chinese Art of Healing by Felix Mann Foreword by Aldous Huxley is published Random House New York 1963 first printing. Contains 178 pages, text illustrations in black and white. Contents: 1. Acupuncture its Origin and Philosophical Basis 2. The Meridians :The 12 Meridians and the 12 Organs. An Explanation of the Meridians 3. The Energy Qi: Variations of Qi with the Seasons , Time of Day Temperature and Emotions 4. The Acupuncture Points 5. The Main Categories of Acupuncture Points: Points of Tonification. Points of Sedation. The Source. Alarm Points. Associated Points. Lo Points. Points of Entry and Exit. 6. Laws of Acupuncture : Mother and Son Law. Husband and Wife Law. Midday Midnight Law. Law of the Five Elements. Physiological Relationships. Relation of Meridian and Region of Body. 7. Pulse Diagnosis : The Various Qualities. Specific Qualities. The 12 Pulses. Physiological Method. Artistic Method. 8. Preventive Medicine 9. The Five Elements: Treatment via the Law of the Five Elements. Extension of the Five Elements 10. The 8 Extra Meridians 11. Specialized Types and Points: General Lo Points. Group Lo Points. Centre reunion Ordinary Points. Centre reunion General Points. Centre reunion Particular Points. Independent Associated Points. Specialized Points. Shokanten. Localized Points. The Meeting Points Ho. The Points Window of the Sky. The Points of the Four Seasons. Meeting Points. The 66 Antique Points. 12. Scientific Experiments: The Morphology of the Gall Bladder Meridians. 13. Diseases that may be treated by Acupuncture : Duration of Treatment. Response to Treatment. Statistics. Bibliography. Medical Technology : A possible Explanation of the Mode of Action of Acupuncture. Dust jacket has discoloration to front and back cover, wear to top corner of front and back cover, small tear to bottom of front cover, discoloration to jacket spine, wear and tear to top end and wear to bottom end of jacket spine, top corner of front flap price number written in black pen over original price, discoloration to flaps. Bump to top and bottom corner of front and back board,bow to front board,creasing to cloth of spine, interior pages good, discoloration to top, side and bottom outer edge pages. The dimension is 5 7/8 x 8 1/2.



written byVagisa

Chinese Classical Poetry

Out Of The Great Wall
The yellow sand rises as high as white cloud;
The lonely town is lost amid the mountains proud.
Why should the Mongol flute complain no willows grow?
Beyond the Jade Gate vernal wind will never blow!

Parting From Wang Wei
Lonely, lonely I wait in vain, alas!
Day in, day out, I come back sad at heart.
I’d like to seek my homeland’s fragrant grass,
But I am grieved with my old friend to part.
Those in high places will not lend a hand;
In the human world good coonoisseurs are few.
I’ll close my garden gate in native land
And live in solitude with nothing in view.

Buddhist culture

Buddhism is a religion to about 300 million people around the world. The word comes from ‘budhi’, ‘to awaken’. It has its origins about 2,500 years ago when Siddhartha Gotama, known as the Buddha, was himself awakened (enlightened) at the age of 35.

To many, Buddhism goes beyond religion and is more of a philosophy or ‘way of life’. It is a philosophy because philosophy ‘means love of wisdom’ and the Buddhist path can be summed up as:

(1) to lead a moral life,
(2) to be mindful and aware of thoughts and actions, and
(3) to develop wisdom and understanding.

Buddhism is compassion. The four noble truths, the eightfold path and the five precepts.
Buddhist teachings can be understood and tested by anyone. Buddhism teaches that the solutions to our problems are within ourselves not outside. The Buddha asked all his followers not to take his word as true, but rather to test the teachings for themselves. ln this way, each person decides for themselves and takes responsibility for their own actions and understanding. This makes Buddhism less of a fixed package of beliefs which is to be accepted in its entirety, and more of a teaching which each person learns and uses in their own way.


written by Chenyaya


Confucianism means “The School of the Scholars”; or, less accurately, “The Religion of Confucius”) is an East Asian ethical and philosophical system originally developed from the teachings of the early Chinese sage Confucius. It is a complex system of moral, social, political and religious which had tremendous influence on the history of Chinese civilization down to the 20th century.

Some have considered it to have been the “state religion” of imperial China.Debated during the Warring States Period and forbidden during the short-lived Qin Dynasty, Confucianism was chosen by Han Wudi for use as a political system to govern the Chinese state. Despite its loss of influence during the Tang Dynasty, Confucianist doctrine remained a mainstream Chinese orthodoxy for two millennia until the beginning of the 20th century, when it was vigorously repressed by Chinese Communism.

However, there are recent signs of a revival of Confucianism in mainland China.The cultures most strongly influenced by Confucianism include Chinese, Japanese, Korean, and Vietnamese. This includes various territories, including mainland China (including Hong Kong and Macao), Taiwan, Singapore (settled predominantly by ethnic Chinese), the Korean peninsula, and Vietnam.Confucianism as passed down to the 20th and 21st century derives primarily from the school of the Neo-Confucians, led by Zhu Xi, who gave Confucianism renewed vigor in the Song and later dynasties.

Neo-Confucianism combined Taoist and Buddhist ideas with existing Confucian ideas to create a more complete metaphysics than had ever existed before. Many forms of Confucianism have, however, declared their opposition to the Buddhist and Taoist belief systems, despite their importance and popularity in Chinese tradition.

Development of Early Confucianism

Confucius (551- 479 BCE) was a famous sage and social philosopher of China whose teachings deeply influenced East Asia for twenty centuries. The relationship between Confucianism and Confucius himself, however, is tenuous. Confucius’ ideas were not accepted during his lifetime and he frequently bemoaned the fact that he remained unemployed by any of the feudal lords.

As with many other prominent figures such as Siddhartha Gautama, Jesus, or Socrates, we do not have direct access to Confucius’ ideas. Instead, we have recollections by his disciples and their students . This factor is further complicated by the “Burning of the Books and Burying of the Scholars”, a massive suppression of dissenting thought during the Qin Dynasty, more than two centuries after Confucius’ death. What we now know of Confucius’ writings and thoughts is therefore somewhat unreliable.

However, we can sketch out Confucius’ ideas from the fragments that remain. Confucius was a man of letters who worried about the troubled times he lived in. He went from place to place trying to spread his political ideas and influence to the many kings contending for supremacy in China.

The disintegration of the Zhou Dynasty in the third century BCE created a power vacuum filled by small states. Deeply persuaded of the need for his mission – “If right principles prevailed through the empire, there would be no need for me to change its state” Analects XVIII, 6 – Confucius tirelessly promoted the virtues of ancient illustrious kings such as the Duke of Zhou.

Confucius tried to amass sufficient political power to found a new dynasty, as when he planned to accept an invitation from a rebel to “make a Zhou dynasty in the East” (Analects XV, 5).

As the common saying that Confucius was a “king without a crown” indicates, however, he never gained the opportunity to apply his ideas. He was expelled from states many times and eventually returned to his homeland to spend the last part of his life teaching.

The Analects of Confucius, the closest we have to a primary source for his thoughts, relates the discussions with his disciples in short sayings. This book contains a compilation of questions and answers, excerpts from conversations, and anecdotes from Confucius’ life, but there is no account of a coherent system of thought.Unlike most Western philosophers, Confucius did not rely on deductive reasoning, the law of non-contradiction, logic, or proofs to convince his listeners.

Instead, he used tools of rhetoric such as analogy, aphorism and even tautology to explain his ideas. Most of the time these techniques were highly contextualised. For these reasons, Western readers might find his philosophy muddled or unclear. However, Confucius claimed that he sought “a unity all pervading” (Analects XV, 3) and that there was “one single thread binding my way together.” (op. cit. IV, 15).

The first occurrences of a real Confucian system may have been created by his disciples or by the disciples of his disciples. During the philosophically fertile period of the Hundred Schools of Thought, great early figures of Confucianism such as Mencius and Xun Zi (not to be confused with Sun Zi) developed Confucianism into an ethical and political doctrine.

Both had to fight contemporary ideas and gain the ruler’s confidence through argumentation and reasoning. Mencius gave Confucianism a fuller explanation of human nature, of what is needed for good government, of what morality is, and founded his idealist doctrine on the claim that human nature is essentially good.

Xun Zi opposed many of Mencius’ ideas, and built a structured system upon the idea that human beings were essentially badand had to be educated and exposed to the rites (li), before being able to express their goodness.Some of Xun Zi’s disciples, such as Han Feizi, became Legalists (a kind of law-based totalitarianism, quite distant from virtue-based Confucianism) and helped Qin Shi Huang to unify China under the strong state control of every human activity.

The culmination of Confucius’ dream of unification and peace in China can therefore be argued to have come from Legalism, a school of thought almost diametrically opposed to his reliance on rites and virtue.Confucianism

The Spread of Confucianism
Confucianism survived its suppression during the Qin Dynasty partly thanks to the discovery of a trove of Confucian classics hidden in the walls of a scholar’s house. After the Qin, the new Han Dynasty approved of Confucian doctrine and sponsored Confucian scholars, eventually making Confucianism the official state philosophy (see Emperor Wu of Han). Study of the Confucian classics became the basis of the government examination system and the core of the educational curriculum. No serious attempt to replace Confucianism arose until the advent of communism in the 20th century.

After its reformulation as Neo-Confucianism by Zhu Xi and the other Neo-Confucians, Confucianism also became accepted as state philosophies in Korea and Japan.Confucianism

Lead the people with administrative injunctions and put them in their place with penal law, and they will avoid punishments but will be without a sense of shame. Lead them with excellence and put them in their place through roles and ritual practices, and in addition to developing a sense of shame, they will order themselves harmoniously. (Analects II, 3)

The above explains an essential difference between legalism and ritualism and points to a key difference between Western and Eastern societies. Confucius argues that under law, external authorities administer punishments after illegal actions, so people generally behave well without understanding reasons why they should; whereas with ritual, patterns of behaviour are internalised and exert their influence before actions are taken, so people behave properly because they fear shame and want to avoid losing face.

“Rite” stands here for a complex set of ideas that is difficult to render in Western languages. The Chinese character for “rites” previously had the religious meaning of “sacrifice” (the character E is composed of the character y:, which means “altar”, to the left of the character placed over aF, representing a vase full of flowers and offered as a sacrifice to the gods; cf. Wenlin).

Its Confucian meaning ranges from politeness and propriety to the understanding of everybody’s correct place in society.

Externally, ritual is used to distinguish between people; their usage allows people to know at all times who is the younger and who the elder, who is the guest and who the host and so forth.

Internally, they indicate to people their duty amongst others and what to expect from them.Internalisation is the main process in ritual.

Formalized behavior becomes progressively internalised, desires are channelled and personal cultivation becomes the mark of social correctness. Though this idea conflicts with the common saying that “the cowl does not make the monk”, in Confucianism sincerity is what enables behaviour to be absorbed by individuals.

Obeying ritual with sincerity makes ritual the most powerful way to cultivate oneself. Thus “Respectfulness, without the Rites, becomes laborious bustle; carefulness, without the Rites, becomes timidity; boldness, without the Rites, becomes insubordination; straightforwardness, without the Rites, becomes rudeness” (Analects VIII, 2).

Ritual can be seen as a means to find the balance between opposing qualities that might otherwise lead to conflict. Ritual divides people into categories and builds hierarchical relationships through protocols and ceremonies, assigning everyone a place in society and a form of behavior.

Music, which seems to have played a significant role in Confucius’ life, is given as an exception as it transcends such boundaries, ‘unifying the hearts’.

Although the Analects promotes ritual heavily, Confucius himself often behaved otherwise; for example, when he cried at his preferred disciple’s death, or when he met a fiendish princess (VI, 28).

Later more rigid ritualists who forgot that ritual is “more than presents of jade and silk” (XVII, 12) strayed from their master’s position.

Another key Confucian concept is that in order to govern others one must first govern oneself. When developed sufficiently, the king’s personal virtue spreads beneficent influence throughout the kingdom. This idea is developed further in the Great Learning and is tightly linked with the Taoist concept of wu wei: the less the king does, the more that is done.

By being the “calm center” around which the kingdom turns, the king allows everything to function smoothly and avoids having to tamper with the individual parts of the whole.

This idea may be traced back to early shamanistic beliefs, such as that of the king (wang, sa) being the axle between the sky, human beings and the Earth. (The character itself shows the three levels of the universe, united by a single line.) Another complementary view is that this idea may have been used by ministers and counsellors to deter aristocratic whims that would otherwise be to the detriment of the population.

Although Confucius claimed that he never invented anything but was only transmitting ancient knowledge, he did produce a number of new ideas. Many western admirers such as Voltaire and H.G. Creel point to the (then) revolutionary idea of replacing the nobility of blood with one of virtue. Juniz which had meant “noble man” before Confucius’ work, slowly assumed a new connotation in the course of his writings, rather as “gentleman” did in English.

A virtuous plebeian who cultivates his qualities can be a “gentleman”, while a shameless son of the king is only a “small man”. That he allowed students of different classes to be his disciples is a clear demonstration that he fought against the feudal structures in Chinese society.

Another new idea, that of meritocracy, led to the introduction of the Imperial examination system in China. This system allowed anyone who passed an examination to become a government officer, a position which would bring wealth and honor to the whole family.

Though the European enthusiasm toward China died away after 1789, China gave Europe one very important practical legacy: the modern civil service. The Chinese examination system seems to have been started in 165 BCE, when certain candidates for public office were called to the Chinese capital for examination of their moral excellence by the emperor.

Over the following centuries the system grew until finally almost anyone who wished to become an official had to prove his worth by passing written government examinations.

Confucius praised those kings who left their kingdoms to those apparently most qualified rather than to their elder sons.

His achievement was the setting up of a school that produced statemen with a strong sense of state and duty, known as Rujia, the ‘School of the Literati’.

During the Warring States Period and the early Han dynasty China grew greatly and the need for a solid and centralized corporation of government officers able to read and write administrative papers arose. As a result Confucianism was promoted and the corporation of men it produced became an effective counter to the remaining landowner aristocrats otherwise threatening the unity of the state.

Since then Confucianism has been used as a kind of “state religion”, with authoritarianism, legitimism, paternalism and submission to authority used as political tools to rule China.

In fact most emperors used a mix of legalism and Confucianism as their ruling doctrine, often with the latter embellishing the former. They also often used different varieties of Taoism or Buddhism as their personal philosophy or religion.

As with many revered men, Confucius himself would probably have disapproved of much that has been done in his name: the use of ritual is only part of his teachings.Confucianism

Concepts in Confucian thought
Ritual originally signified “to sacrifice” in a religious ceremony. In Confucianism the term was soon extended to include secular ceremonial behavior before being used to refer to the propriety or politeness which colors everyday life. Rituals were codified and treated as an all-embracing system of norms. Confucius himself tried to revive the etiquette of earlier dynasties, but following his death he himself became regarded as the great authority on ritual behavior.
One theme central to Confucianism is that of relationships, and the differing duties arising from the different status one held in relation to others. Individuals are held to simultaneous stand in different degrees of relationship with different people, namely, as a junior in relation to their parents and elders, and as a senior in relation to their children, younger siblings, students, and others. While juniors are considered in Confucianism to owe strong duties of reverence and service to their seniors, seniors also have duties of benevolence and concern toward juniors. This theme consistently manifests itself in many aspects of East Asian culture even to this day, with extensive filial duties on the part of children toward parents and elders, and great concern of parents toward their children.
Loyal is the equivalent of filial piety on a different plane, between ruler and minister. It was particularly relevant for the social class to which most of Confucius’ students belonged, because the only way for an ambitious young scholar to make his way in the Confucian Chinese world was to enter a ruler’s civil service. Like filial piety, however, loyalty was often subverted by the autocratic regimes of China. Confucius had advocated a sensitivity to the real politics of the class relations that existed in his time; he did not propose that “might makes right”, but that a superior who had received the “Mandate of Heaven” (see below) should be obeyed because of his moral rectitude.In later ages, however, emphasis was placed more on the obligations of the ruled to the ruler, and less on the ruler’s obligations to the ruled.

written by Liu Qing

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written by Liu Qing

Pictorial bricks were made by stamping or moulding the patterns or a scene on building brick. They have a history of over ten centuries from the end of the Warring States period to the Yuan period. Over this time society had undergone enormous changes, especially following changes of political regime, and the thousands of pictorial bricks discovered to date not only provide a vivid record of the reality of life and its changes, but also reveal the development of this popular art.

The National Museum holds items dating from the Eastern Han through to the Song dynasty. They are rich in content and format and have historical, literary and artistic worth.

The Eastern Han bricks excavated in Pengxian in Sichuan Province skilfully express a feeling of realism, vividly depicting all aspects of Han-period society – politics, economics, culture, art and ideology. They show scenes from agriculture, business, handicrafts and trade, such as sowing, harvesting, picking mulberries, gathering lotuses, salt collection, boiling salt, hunting, market trading, pounding rice and fermenting vinegar. They give a visual historical record and are an important source for research on the society of the time.

A large-format stone picture showing Banquets and Music, Chariots and Horses, was excavated in 1954 from tomb No. 1, Yangzishan, Chengdu in Sichuan Province, composed of eight large slabs with a total length of 11.3 m, like a long scroll. The bricks excavated from the Southern dynasties tombs at Dengxian, Henan Province, are of even size and have been stamped and then painted. The compositions are compact with long and slender – yet animated – figures and with bold decorative lines. The bricks are painted in seven colours, including red, green and purple. There are three genres of scene: those showing chariots and riders, including warhorses, warriors and imperial carriages; those depicting auspicious creatures such as the phoenix, qilin (a mythical Chinese animal) and heavenly horses; and those showing Buddhist flying deities – apsaras. These are important for the study of Eastern Jin and Southern dynasties art, clothing and personal adornment. (Yu Lu)



written by Zong Yueqi

Love chili people’s favorite

In anhui province, anhui panel is han Chinese characteristics snacks, many provinces and cities across the country (especially the northeast) were in anhui province, the plate noodle shop. A panel is a plane, unlike ordinary surface, not one, is the strip, the width in 1 to 2 cm. Surface of the body have a plenty of pressure by machines, also have a plenty of manually with a stick on the surface of the rolling pressure on board.
This part of the people is mainly to eat chili. Surface of the plastic is made up of 20 many kinds of spices and mutton fat (in the birthplace of the panel in anhui taihe county is authentic lamb panel, and outside becomes a general beef board face) carefully into a pool.
Panel is like chili people’s favorite,especially the girls.



written by chenyaya

chopsticks-fork in Chinese table

Chopsticks called chopsticks, a very invented by Chinese han ethnic characteristics of eating tools. Ancient books “, everything is done, the old yu “, “zhou XiZhe is like zhu, and carried on some children.” The late king zhou of shang dynasty monarch, visible in the 11th century BC have appeared in our country, seiko manufacturing of ivory chopsticks, that is to say, recorded in the history of our country have to use chopsticks has 3000 years history. In addition, folk legends about chopsticks also many, said son tooth revelation invented by the divine bird of chopstick, said da ji to win the favor of king zhou invented hostaes with chopsticks, with dayu water conservancy advantage to save time in the branches of the hot food and the legend of the invention of chopsticks.
Call are used in today’s society, chopsticks, but experts and scholars in calligraphy, poetry and articles are still called chopsticks chopsticks or ç­¯, did not like “pushing peng may language” “forget the beginning”.
Chopsticks are the standard length of six points to seven inches long, representative have desires, in order to show is essentially different with animals.
Chopsticks “chopsticks” word is how evolution to come over? This title since the Ming dynasty, as well as Liu Rong written book glycine garden stories recorded: “folk customs, taboo is everywhere, and wuzhong. Such as the boat line up ‘live’, ‘taboo’, ‘chopsticks’ to’, ‘.” Originally, “zhu” and “live” unisonant, IP dreads the ship broke down, so they called “zhu” is the “fast”, meaning let the ship line quickly. Today because of the spread already a long time, to have also called zhu for tachyon between literary intelligentsia, forget its beginning also. “Japanese people do not have this kind of taboo, so Japan is called” zhu “my chopsticks. Chopsticks is bamboo made, over time, the posterity put” fast “and” bamboo “, known as “the chopsticks”.

written by chenyaya

How to dress nicely for a Chinese girl?

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written by idreammart

Chinese Mandarin Language Audio Course

Welcome to the Mandarin Language Training Course DVD. This language training program includes 2578 pages and over 45 hours of audio. This course is designed to provide you with months of learning so you that you can become fluent in the Mandarin language.

A great deal of time and effort has been made to make this language course available to you. This method of learning has proven to be one of the best available and is used by many professionals Worldwide.
This language training course is suitable for all. Whether you are a complete beginner or a more advanced Mandarin speaker then you will find this course useful. Beginners can easily work through the course and learn the language section by section. Advanced users can brush up on their Mandarin by working through the course quickly and skipping to relevant sections. The course does progress and get more challenging.

You will reach a high level of proficiency and the course will provide you with all the skills you need to engage effectively in formal and informal conversations.
This language training course is designed to be used on your computer. There is a full menu provided to help you get started. Each section of the course is provided in PDF format with an attached audio MP3 file. You work through the PDF document while listening and repeating the audio. In time you will become more and more fluent at speaking the Mandarin language.
This language course has been compiled from scanned booklets and audio cassettes. The material used is excellent for learning and is one of the best methods available for studying a language. We have restored the courses as best we can but the quality may vary so please take this into consideration when using this course.

We do have a full refund policy so your item is fully protected. If you are unhappy in any way or need any help please contact us before leaving ratings or feedback and we will gladly help.

written by Nagisa