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Chapter Eight Sen’yōmon-in’s Final Years and the Transfer of Her Estates “Property has its duties as well as its rights.”1 This comment was made by an eighteenth-century man, but it nonetheless epito- mizes a core concern throughout Sen’yōmon-in’s life. She shouldered a wide range of duties
in this life, no matter how gravely and how often a person has sinned. Right action, however, becomes painful to those who have performed serious sins, and wrong action pleasant; they become like the sinners in Job 30, who are so corrupted as to find pleasure living “under the briers” (sub
the Heian capital—5.4 kilometers from north to south and 4.4 kilometers from west to east—having a well-located main residence and headquarters was a decided advantage. By living near these dynamic zones of the capital, a nyoin like Sen’yōmon-in could increase her opportunity to access skilled
themselves to metaphysics or divine science only in the last part of their life. see Alb., Super Ethica 6.9.530c, ed. colon. 14/2, 455, lns. 70–77; see above note 45. 93 Alb., De intell. et intellig. 2.1.6, borgn. 9, 512b–513a; Summa de mir. scient. dei 1, prol., ed. colon. 34/1, 3, lns. 29–53; Super
-based Jinjiang, Yaya Bay was founded in August 2008 by a group of young Chinese men working and living in the Washington, DC, area in the United States. They established this online discussion forum, using a software program that they themselves wrote, as a venue for exchanging tips about investment in the
in their next life. And for that reason alone, many of their initial fears and anxieties were taken care of. I spent a lot of time trying to obtain concrete explanations beyond the implication that it was “good” to become a nun, and under- stand why kútho was so fundamental in motivating them to
life and untimely death. Modern Chinese historiography – motivated by multiple political and cultural reasons – retrospectively reconstructs Qiu Jin as a martyr and depicts her heroism with causality and coherence. Hu’s critical purpose is not simply to deconstruct the sacredness of her martyrdom, but
conduct and purity. The term shin in this con- text means the “one who upholds” or “one who is equipped with.” Hence as one word, thiláshin signifies a female practitioner who observes the Buddhist precepts and upholds an ethical criterion of a virtuous life. Her religious position may appear
wanted by Chiang Kai-shek and had no choice but to live an underground life. I couldn’t get a job either, of course, and therefore had to resort to writing in order to make a living.” 8 Based on these excerpts, one might imagine that Mao Dun’s life at the time must have been quite distant from
women’s image of themselves. Nowadays Chinese women see themselves as capable of holding their own in an increasingly globalized economy. This phenomenon, however, has not resulted in a de-valuation of family life in favor of strict unmodulated individualism. For most women, a fulfilled life continues