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century: the city was reputed to have people living there with tails ( Dröge 2017 :11, 311). The few reports about peculiarities in the nature or culture of India were easily filled in by means of well-known European narrative traditions. Was there an animal in India that had a single horn on its head

In: The European Encounter with Hinduism in India

Nobili attempted to understand what held the local population back from being open to the missionaries. He slowly came to understand that the unwillingness to listen to the European missionaries was due not to their message as such but to their way of life. The missionaries were exponents of a strange

In: The European Encounter with Hinduism in India
Author: Kwok-kan Tam

is known to a person and affects the person’s choices in life. In this sense, Fate can also be considered as self-prediction and self-actualization. Similar to the cases of Oedipus and Macbeth, the oracle prediction or the witches’ prophecies serve only to motivate them into a chain of actions that

In: Fate and Prognostication in the Chinese Literary Imagination
Author: Stephan Guth

period not only became more and more acquainted with European literature, music, and art; in fact, western ways of life and western fashion spread to the degree that eastern societies felt themselves exposed to something like a ‘global’ standard they had to adapt to, or at least keep up with. With the

In: Adab and Modernity
Author: John T. P. Lai

even be regarded as a foolish and immoral act which offends Chinese expectations that one should perpetuate his life to look after living family members or make sacrifices to the ancestors. 31 Mencius highlights the pivotal importance of having posterity on the part of filial sons: “There are three

In: Literary Representations of Christianity in Late Qing and Republican China
Author: Chee-Beng Tan

, merchants, artisans, and all walks of life to perform village festivals” (Saso 1990, vii). This perspective is closer to our understanding of the Taoist component in the religious life of those who follow the Chinese Religion. While there is a move to call Chinese Religion daojiao , the institutional

In: Chinese Religion in Malaysia
Author: Yan Xu-Lackner

this heritage that provokes an internal, “mental” conflict for many Chinese people. The “cultural field” (wenhua chang 文化場) built on literary allusions makes those living inside this “cultural field” inclined to “believe” or “trust,” although a modern, educated individual is supposed to “believe” in

In: Fate and Prognostication in the Chinese Literary Imagination

to take up that manner of life which will cause his hearers to judge him worthy of being listened to.” 11 This is illustrated by St. Paul, who behaved as a Jew among Jews and as a Gentile among Gentiles; 12 when he preached in Athens, he did not attack the Athenian gods but introduced his

In: Western Jesuit Scholars in India

are, obliquely, essays about myself and other Jesuits living today, either in India or in the West, who have an interest in Hinduism. Over the decades, I have felt implicated in the topics I have written about. I have looked back on this great history with a sense of the impossibility of either

In: Western Jesuit Scholars in India
Author: Limin Bai

write the Chinese language will vastly lessen the labor of acquiring an education in Chinese. Instead of taking a life-time to learn to read and write, as was practically the case under the old regime, the new method will make it possible to put the process of learning to read and write in its proper

In: Fusion of East and West