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silent study. Part of a broader cultural turn toward leisure as a new and necessary ideal of humane living, the promotion of the childlike child was an attempt to re- fashion the child’s life to alleviate the strain of academic preparation, to ignite a debate about modernity’s underside, and, among
the original letter. They join Osumi in rejoicing that the matter is concluded forever, but Kenzo re- marks bitterly that nothing in life is ever settled. Kenzo's Homecoming We often hear of the difficulties of living abroad. It is no easy task to live in a totally different culture and to operate
nation and society, his view of politics as a moral vocation, and his urge to self-sacrifice on behalf of a cause higher than himself were ideals motivating not only the patriots of the Restoration period but, as Kawakami's later life and thought demonstrated, such ideals continued to drive
temples,” to pray for benefits for the enshrinee, see Ho Shu-yi, “Wan Ming de difangguan shengci,” 819–20. “The border people, thinking [ Sun An ] virtuous, erected for him a living shrine; at fixed times of year they pray for [ his ] long life”; 1561 BZ Xuanfu zhen zhi 34/63 (414), but the identical
summarize by saying that his life followed a pattern just as surely as did his many renga compositions. Leaving behind him a score of critical writings as well as several volumes of verse, he spent his professional life in travel between and among the estates of the mighty, where he earned his living as
motivate Chinese youths’ partici- pation in rallies and revolutions. Destruction’s opening scene can also be easily related to the popular mode of the May Fourth literary mechanism: a slice of daily life is turned into a stage that showcases the conflicts among the differentiated subjectivities of the
the People's Republic was not a back- drop but a living experience. It is hoped that the examination of Lao She's little-known personal life, the manner in which he was alienated from traditional, social, cultural, and political patterns, the changes in his ideas and values, and his comprehension
social ills of Korea at a time of rapid industrialization. In reformulating his realism as a Marxist aesthetic of everyday life, Kim drew the interest of other left ist writers who, like him, had been looking for a way of depicting the material living conditions of colonial Korea. Strikingly novel
, beauty in the architecture of the dwelling resulted from an outward extension of the occupant's everyday life. The justly proportioned house, which emerged at a point of equilibrium in this extension, would be "a temple of happy living to rest the noble human spirit.''16 Architect Nose Kyiiichiro
SEVEN Negotiating Normative Principles Constitution of Japan. Article 25. All people shall have the right to maintain the minimum standards of wholesome and cultured living. In all spheres of life, the State shall use its endeavors for the promotion and extension of social welfare and security