Introduction
Feng Shui has been practiced in China for centuries. Throughout ancient China,
masters of Feng Shui “were highly respected meteorologists, astronomers, and other
scientists and who were charged with sustaining the good fortune and prosperity of the
royal court. It has been guardedly passed down the generations through very specific
lineages” (Feng Shui Advisors). It was widely practiced in modern-day China until the
Cultural Revolution when Chairman Mao utilized mass force to destroy those with different ideas (Craze 9). It has evolved to be both a science and/or an art, depending on whose opinion is being given or taken. The science comes from the calculations and methodology used to
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There are three types of Feng Shui. First there is Compass or Lo P’an Feng Shui. “This approach relies heavily on the use of a traditional Feng Shui compass, called a ‘lo p’an’.” “The compass consists of 64 rings,” and is used “to determine whether your house is ‘right’ for you” (Craze 10). The second type is Directional or Pah Kwa Feng Shui. “This type of Feng Shui makes use of the direction your house faces to derive information, as well as dividing the house into eight areas, or enrichments¾the ‘pah kwa’ (sometimes spelled ‘bagua’)¾that govern every area of your life, including relationships, family, career, and health” (Craze 11). The third type is Intuitive or Yin Yang Feng Shui. “This school of Feng Shui deals with the way energy flows in and around your home and how you fit in with that energy” (Craze 11).
Purpose
The purpose of this paper is to explain some basic principles of Feng Shui while showing how the topic is relevant to the geography of Asia. Since there are numerous principles to Feng Shui, I have researched and will explain some of the very basics of it. For example, what ch’i is, the eight remedies, the four compass directions and what they represent, the five elements and what they
Furthermore, on the roof form, the column- beam- and- strut also permits several roof styles. First is ‘Zuanjian’, pyramid- shaped roof. The other one is ‘Wudian’, a hipped roof, and ‘Xieshan’, a combination hip-gable. These three types of roof have two adjacent slopes that meet above each of four corners at forty-five-degree angles. However, another most outstanding Chinese traditional characteristic, through stylistic, is ‘Dougong’, a combination of block and supporting arm. Dougong has been use ever since Han Dynasty, fifth century B.C. to third century A.D, and developed itself to reached peak point in Tang and Song dynasty, from seventh to thirteen centuries. More importantly, it preserved the structural integrity of the wooden framework, functioning the collar beam in modern architecture. Dougong gradually shrank in size and lost its important as a structural member to become a stylized traditional decorative, in Ming and Qing Dynasties. By the use of dougong, it demonstrates a progress in the beginning as the technical standard then reached the apex point, and finally turned down to an insignificant role as a stylistic element. Another example of architectural development in style during Ming and Qing Dynasties is the garden element. The landscape garden design has gone through a long historic phase of development. The garden evolved into two types, royal and private gardens. The private garden served to the residences for enjoyment, relaxation, and living
During the Zhou Dynasty, the three philosophies emphasized gaining respect, which played a major. A similarity between the three philosophies is achieving goodness amongst the people. Confucianism expresses goodness
The launch of the Chinese Cultural Revolution in 1966 was due to a culmination of political and ideological struggles that had divided the Chinese Communist Party (CCP) since the end of the Great Leap Forward. As said by Che Guevara, “A revolution is not an apple that falls when it is ripe. You have to make it fall”. Che Guevara’s statement is accurate to an extent in relation to the causes of the Chinese Cultural Revolution. Although China was vulnerable during the twentieth century and Mao Tse-Tung, Chairman of the CCP, took control of this susceptibility, the Chinese Cultural Revolution was already ‘ripe’, someone just had to provoke it to ‘fall’. The Chinese Cultural Revolution can be considered a power struggle between Mao and his rivals. Mao needed to regain the control that he had lost after the failure of ‘The Great Leap Forward’ and the Chinese Cultural Revolution was a means for him to do so. Mao genuinely believed in an equal society and went about this belief in a very severe manner. Che Guevara’s statement is not entirely accurate as the Chinese Cultural Revolution was just part of a progression that was taking place and although Mao provoked it to fall, China was ultimately ripe for a revolution.
The Cultural Revolution, which affected China from 1965 to 1968, is the name given to Mao's endeavor to proclaim his convictions in China. Mao Zedong was a Chinese Communist progressive and the establishing father of the People's Republic of China. He had a Marxist-Leninist hypothesis, military procedures, and political approaches which were known as the Mao Zedong Thought. Mao was worried about the traits of post 1959 China. He commented that the unrest had supplanted the old respectability with over again one and expected that these individuals taking in a main part would debilitate Mao's energy inside the gathering and nation. Mao trusted that with the begin of the Cultural Revolution, it would disrupt the decision class and get China to a more equivalent condition of being. August 1966 at a meeting of the Plenum of the Central Committee was the initiation of the Cultural Revolution development.
A legacy is not based on what you wear or who you hang out with, it’s based on what you do with your life that impacts the lives of others. During World War II there where many people who did things to save the lives of other but put their own lives at risk at the same time. A man or woman who does this not only gives themselves great honor but also the people who helped them, whether they helped them with one little thing or with something that impacted the world. One of these people was a man by the name of Feng-Shan Ho.
The Cultural Revolution had an enormous impact on the people of China From 1965 to 1968. The cultural Revolution is the name given to the Chinese Communist party’s attempt, under the leadership of Mao Zedong, to reassert its authority over the Chinese government. The main goal of the revolution was simple: the Chinese Communist party wanted to reform the Chinese people so that they believed and followed the communist ideology of absolute social equality. The group of people that the CCP, under Mao, wanted to help most was the rural people or the peasants. Mao’s man desire was to create a China which had peasants, workers and educated people all working together for the greater good of China. No class of people was more privileged
Here in California we are constantly exposed to the richness and grandiose of Chinese culture from buildings inspired by Han Dynasty architecture to simply the material of silk first utilized in China during the second millennium BCE. Growing up in a place with so much Chinese influence has broadened my understanding on such a unique style and heritage.
In the 1960s, Mao Zedong, leader of China, felt that their communism was being changed with various middle class elements. Thus, Mao commanded a violent social and cultural upheaval that changed many lives of people in China. This act became the Cultural Revolution. During
The term feng shui means “wind and water”. This was used in relation to the layout of Zhou cities, meaning that the buildings and walls were aligned in best order to the terrain, strength of the wind, water, sunlight, and invisible force that flowed throughout the
As explained in World Religions Today, in contemporary culture, the discoveries made through science are usually articulated in the structure of mathematical equations. These mathematical equations serve as proofs of the fundamental truths that the particular science reveals. Analogous to this idea is the symbolism in the Yi-Jing system of East Asian Religions. The symbolization of the Yi-Jing system enriches the conceptualization of the universe as incessantly changing. Within the Yi-Jing system, the yin-yang symbol exemplifies the most familiar representation of these uncovered fundamental truths (Esposito 502-3). In this essay, I intend to explain the meaning of the terms yin and yang and discuss the role they play in Chinese religions generally. Further, I will explain the way in which the symbolism of yin and yang contribute to the Chinese conception of the universe and the way that role is played out in religious practices.
China has about five thousand years history which is a very long period of time. Also, the Chinese civilization was growing with these periods of time and it will continues greater than ever. Many wars and unhappinesses were happening during this period. Although, the time has passed, the histories and the civilizations have not passed. These family virtues, serious, working attitudes, sense of justice and the great Confucian tradition have been deeply assimilated into the Chinese people. Some Chinese traditions are different from North American’s. The Chinese culture has many special characteristics which are very interesting for people to learn.
Cultural Revolution, refers to a political movement that leads by Mao Zedong during May 1966 to October 1976. The original intention for Cultural Revolution is to prevent the restoration of capitalism. Mao want to clean the force who block the development. However, because of the failure leadership, this movement goes to a wrong way and become out of control. This ten years revolution seriously impact Chinese economic and development, it gives Communist Party and its people a big damage: school closed, factories shut down; students recruit for the “Red Guard”, they took to the streets to against democracy; millions of people involved into this revolution. It is a painful memories to Chinese. Today, some people prefer to call this revolution “Civil War”. Its influence until now. It is a war between Mao Zedong and Liu Shaoqi. Their struggle for power makes Chinese culture remains stagnant and fell far behind the world, and even go backwards.
When Western people think of Confucianism, they often think of it in a past sense- as something only relevant to ancient China that cannot be applied to modern day society. However, what these people fail to realize is that Confucianism’s roots have been so integrated into China’s society that the values have become a part of every day life. Without having to explicitly state that they are following specifics aspects of Confucianism, most Chinese people submit to them, often times unknowingly. However, Confucian values not only exist in the Chinese society, but also permeate into other areas of Chinese culture such as architecture and aspects of Feng-Shui.
Confucianism is a time enduring philosophy that has stood up to invading clans, war, resentment, enforcement and infringement of new philosophies, and eventually, revival. For almost 80 years, up until the late 1970’s, Confucianism and its ideas and values have been all but wiped away from China. Though effort was made to remove Confucianism for good from China by the Communist leader Mao Zedong in 1949, the ideas and values were so deeply embedded into peoples mind and the culture that even suppression could not keep it out of the culture and practices. The main factor that has brought Confucianism back into the limelight in China and other East Asian countries is the recent
According to Posselt & Förstl (2012) previous research has shown that one main contributor to successful implementation of new services is a unique or superior service. Storey and Hull (2010) coincide and further explained that it is not possible to use a “one size fits all” approach when developing personal services. They conducted a study, which investigated the effect of different organizational knowledge management strategies on the process of service development. They stated that for organizations, which rely mainly on personalized information where services involve personal interactions and