By Yi-Fu Tuan
In a quantity that represents the fruits of his life's paintings in contemplating the connection among tradition and panorama, eminent student Yi-Fu Tuan argues that "cosmos" and "hearth" are scales that anchor what it ability to be totally and fortunately human. Illustrating this rivalry with examples from either his local China and his domestic of the previous 40 years, the us, Tuan proposes a revised perception of tradition, one completely grounded in one's personal society but additionally embracing interest in regards to the global. positive and deeply human, this crucial quantity lays out a route to being "at domestic within the cosmos."
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Additional info for Cosmos and Hearth: A Cosmopolite's Viewpoint
10 Ritual appealed to our aesthetic desires, too, according to Hsun-tzu. "Meats and grains, properly blended with the five flavors, please the mouth. Odors of pepper, orchid, and other sweet-smelling plants please the nose. The beauties of carving and inlay, embroidery and pattern please the eye. Bells and drums, strings and woodwinds please the ear. , CHINA 23 please the body. "11 It may be that in all societies the multitude of sensory-aesthetic delights that ritual and ceremony can offer are a major reason (largely unrecognized) for their popularity and endurance.
What they have in common is easily stated. They all come under Chinese sovereignty, a fact that influences their political behavior and administrative structure. For all three, sedentary agriculture provides the basis of livelihood. The crops (principally wheat, millet, and barley) are raised for local consumption, and the rhythms of work, dictated by the seasons, are much the same. Tibetan villagers have more livestock, but even Han and Muslim villages maintain a few sheep, which are raised 46 CHINA for lambskins.
The imperial British have done it with panache in royal weddings and jubilees. Soviet and Chinese rulers have attempted the same sort of ingathering during national holidays, though perhaps with less theatrical flair. The Cultural Revolution (1966-76) departed radically from this earlier phase of paternalistic tolerance. "Cultural Revolution" is a misnomer because, far from being a new assertion of cultural primacy, it was a herculean effort to suppress, in the name of puritanical reason, culture in all its diversity and luxuriance.