How To See In The Spirit Traditional Chinese Edition

This Traditional Chinese edition of How to See in the Spirit, gives practical instruction on how our spiritual eyes are opened so that we might see the unseen realm. Biblically based, Christ centered and Spirit filled teaching to learn to live life in the Spirit.

"The Spirits' Book" is the foundational work of Spiritism, a school of thought first established in France in the mid-nineteenth century by the French educator Allan Kardec. Currently, Spiritism includes over fifteen million adherents, the eleventh largest spiritual following worldwide, ahead of more historically traditional religions such as Judaism (twelfth) and Jainism (fourteenth). This is the first Chinese translation of "The Spirits Book" in traditional characters. "The Spirits' Book" represents a philosophical guide for real people, encompassing the analysis of all the fundamental questions underpinning human existence. According to Socrates, "the unexamined life is not worth living." In this sense, "The Spirits' Book" may very well be one of the most worthwhile companions you will ever have in your life.

characteristics. this="" model="" can="" be="" applied="" to="" many="" countries="" around="" the="" globe.="" additionally,="" author="" points="" out="" that in="" construction="" of="" chinese="" national="" spirit="" it="" is="" also="" important="" consider="" positive="" elements="" from="" different cultures="" in="" other="" nations.divThis book discusses the Chinese nation’s spiritual home in a modern context. It analyzes various aspects of the problem, including background, theory, history, recent advances and solutions, from a global view. In discussing the development of Chinese national spirit, it also refers to western experiences of national culture and national spirit. To build the spiritual home, the traditional culture, values and faith need to be learned, analyzed and adapted to the modern context. Doing so helps to maintain the traditional characteristics while at the same time reinforcing new characteristics. This model can be applied to many countries around the globe. Additionally, the author points out that in the construction of Chinese national spirit it is also important to consider positive elements from different cultures in other nations.br

This book aims to introduce in everyday language the profound culture and unique legacy of the ancient healing art with mesmerizing stories, allusions and anecdotes in the history of its evolution, handpicked from three perspectives, including contributions of master TCM practitioners, the nourishment of TCM by traditional Chinese culture, and the exchanges between TCM and its western counterparts. The vivid narrative of each section is complemented with elaboration of one related key TCM concept in a specific column. It is a brilliant reader for those interested in TCM and traditional Chinese culture.

This book is both a translation and interpretation of Chapter 8 of the Huangdi Neijing Ling Shu, which described the ancient Chinese view of how the emotions influenced physical health. The heart was the center of a living being and the home of Spirit, and the peace and health of the heart could be compromised by human emotions. Larre's interpretation stresses the communication needed between patient and doctor to design a therapy geared specifically to each patient's authentic nature.

Since his controversial Delivering and Dallying (published in 1988), Liu Xiaofeng has been considered the most influential among contemporary Chinese intellectuals interested in Christianity. Now for the first time this collection of Liu's essays, translated and commented by Prof. Leopold Leeb, enables the non-Chinese reader to get a comprehensive understanding of the ideas of this inspiring and erudite scholar. Liu Xiaofeng's Sino-Theology and the Philosophy of History, together with the other essays in this collection, provide a panoramic view of the situation of Christian studies in the Chinese context today. In his introduction, Leopold Leeb also presents several other scholars who have been of crucial importance in the dialogue between Chinese culture and Christianity in the last three decades.

This book is edited based on a series of lectures on Chinese cultural history delivered at the Peking University in 2004. It stands out with its distinctive methodology and unique stand, and is popular with readers, with 17 reprints for the Chinese edition since 2006.Before the 1980s, traditional culture was often the target of criticisms and put in a negative light in China. After the 1980s, due to the belief that traditional culture can contribute to modernization, people decided to 'take its essence and discard its dregs'. As of today, most books on this theme have been written in accordance with this principle.However, in this book, the author argues that many problems have emerged from the modernization of the Western society, and thus the need for reflection and re-examining. Traditional Chinese culture is a source for comparison and reflection. As such, when we discuss traditional culture nowadays, not only should we excavate its long-hidden meanings, but we should also develop contrastive resources to facilitate our collaborative development in future.The discussions in this book adopt a vertical structure that begins with how Chinese define a human, followed by topics on the human body, Qi, food, male and female, home and state, the relationship between heaven and human beings, ritual systems, historical consciousness, thinking patterns, the art of expressing sentiments, commitments to the politics of virtues and achievements, and cultural practices. In every chapter, there is also a horizontal method of comparison on Chinese, Western and Indian cultures, to foreground the particularities and advantages of the Chinese culture.Apart from elaborating on the major characteristics of traditional Chinese culture, there is also a discussion on how the modern disdain for and misunderstandings of the traditional culture originated from the West. The author also elaborates on Montesquieu's views of China and the various misconceptions and misunderstandings of the traditional Chinese legal systems. Finally, it ends with the author's thoughts on the revitalization of the Chinese civilization.

By the end of the eighth century A.D., imperial China had established a system of administrative and penal law, the main institutions of which lasted until the collapse of the Ch'ing dynasty in 1911. The Spirit of Traditional Chinese Law studies the views held throughout the centuries by the educated elite on the role of law in government, the relationship between law and morality, and the purpose of punishment. Geoffrey MacCormack's introduction offers a brief history of legal development in China, describes the principal contributions to the law of the Confucian and Legalist schools, and identifies several other attributes that might be said to constitute the "spirit" of the law. Subsequent chapters consider these attributes, which include conservatism, symbolism, the value attached to human life, the technical construction of the codes, the rationality of the legal process, and the purposes of punishment. A study of the "spirit" of the law in imperial China is particularly appropriate, says MacCormack, for a number of laws in the penal codes on family relationships, property ownership, and commercial transactions were probably never meant to be enforced. Rather, such laws were more symbolic and expressed an ideal toward which people should strive. In many cases even the laws that were enforced, such as those directed at the suppression of theft or killing, were also regarded as an emphatic expression of the right way to behave. Throughout his study, MacCormack distinguishes between "official," or penal and administrative, law, which emanated from the emperor to his officials, and "unofficial," or customary, law, which developed in certain localities or among associations of merchants and traders. In addition, MacCormack pays particular attention to the law's emphasis on the hierarchical ordering of relationships between individuals such as ruler and minister, ruler and subject, parent and child, and husband and wife. He also seeks to explain why, over nearly thirteen centuries, there was little change in the main moral and legal prescriptions, despite enormous social and economic changes.