Search results for ""author burton watson""

Xunzi asserted that the original nature of man is evil, differing on this point from Mencius, his famous predecessor in the Confucian school. In the most complete, well-ordered philosophical system of his day, Xunzi advocated the counteraction of man's evil through self-improvement, the pursuit of learning, the avoidance of obsession, and observance of ritual in life. Readers familiar with Xunzi's work will find that Burton Watson's lucid translation breathes new life into this classic. Those new to Xunzi will find his ideas on government, language, and order and safety in society surprisingly close to concerns of our own age.

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Hsun Tzu set forth the most complete well-ordered philosophical system of his day. Although basically Confucian, he differed with Mencius, his famous predecessor in the Confucian school, by asserting that the original nature of man is evil. To counteract this evil, he advocated self-improvement, the pursuit of learning, the avoidance of obsession, and constant attention to ritual in all areas of life. With a translation by the noted scholar Burton Watson, includes an introduction to the philosopher in relation to Chinese history and thought. Readers familiar with Hsun Tzu's work will find that Watson's lucid translation breaths new life into this classic. For those not yet acquainted with Hsun Tzu, will reach a new generation who will find his ideas on government, language, and order and safety in society surprisingly close to the concerns of our own age.

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Representative of the Fachia, or Legalist, school of philosophy, the writings of Han Fei Tzu (280?-233 B.C.) confront the issues of preserving and strengthening the state. His lessons remain timely as scholars continue to examine the nature and use of power. Burton Watson provides a new preface and a helpful introduction.

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Since its appearance in China in the third century, The Lotus Sutra has been regarded as one of the most illustrious scriptures in the Mahayana Buddhist canon. The object of intense veneration among generations of Buddhists in China, Korea, Japan, and other parts of the world, it has had a profound impact on the great works of Japanese and Chinese literature, attracting more commentary than any other Buddhist scripture. As Watson notes in the introduction to his remarkable translation, " The Lotus Sutra is not so much an integral work as a collection of religious texts, an anthology of sermons, stories, and devotional manuals, some speaking with particular force to persons of one type or in one set of circumstances, some to those of another type or in other circumstances. This is no doubt why it has had such broad and lasting appeal over the ages and has permeated so deeply into the cultures that have been exposed to it."

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Among the most important texts of Zen literature, the Lin-Chi lu details the insights and exploits of the great ninth century Chinese Zen master Lin-chi, one of the most highly regarded of the T'ang period masters. PEN Translation Prize-winner Burton Watson presents here an eloquent translation -- the first in the English language -- of this seminal classic, The Zen Teachings of Master Lin-chi. The work is an exacting depiction of Lin-chi's words and actions, describing the Zen master's life and teaching, and includes a number of his sermons. Because Lin-chi's school outlasted other forms of early Chinese Zen to become dominant throughout China to this day, this translation bears unique significance within the literature of this great Asian nation. With Watson's lucid introduction to the work, a glossary of terms, and notes to the text, The Zen Teachings of Master Lin-chi is a generously constructed and accessible model of translation that will stand as the definitive primary material on Lin-chi for many years to come.

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The basic writings of Chuang Tzu have been savored by Chinese readers for over two thousand years. And Burton Watson's lucid and beautiful translation has been loved by generations of readers. Chuang Tzu (369?-286? B.C.) was a leading philosopher representing the Taoist strain in Chinese thought. Using parable and anecdote, allegory and paradox, he set forth, in the book that bears his name, the early ideas of what was to become the Taoist school. Central to these is the belief that only by understanding Tao (the Way of Nature) and dwelling in its unity can man achieve true happiness and freedom, in both life and death. Chuang Tzu: Basic Writings includes the seven "inner chapters," which form the heart of the book, three of the "outer chapters," and one of the "miscellaneous chapters." Watson also provides an introduction, placing the philosopher in relation to Chinese history and thought. Witty and imaginative, enriched by brilliant imagery, and making sportive use of both mythological and historical personages (including even Confucius), this timeless classic is sure to appeal to anyone interested in Chinese religion and culture.

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Du Fu (712-777) has been called China's greatest poet, and some call him the greatest nonepic, nondramatic poet whose writings survive in any language. Du Fu excelled in a great variety of poetic forms, showing a richness of language ranging from elegant to colloquial, from allusive to direct. His impressive breadth of subject matter includes intimate personal detail as well as a great deal of historical information-which earned him the epithet "poet-historian." Some 1,400 of Du Fu's poems survive today, his fame resting on about one hundred that have been widely admired over the centuries. Preeminent translator Burton Watson has selected 127 poems, including those for which Du Fu is best remembered and lesser-known works.

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Since its appearance in China in the third century, The Lotus Sutra has been regarded as one of the most illustrious scriptures in the Mahayana Buddhist canon. The object of intense veneration among generations of Buddhists in China, Korea, Japan, and other parts of the world, it has had a profound impact on the great works of Japanese and Chinese literature, attracting more commentary than any other Buddhist scripture. As Watson notes in the introduction to his remarkable translation, " The Lotus Sutra is not so much an integral work as a collection of religious texts, an anthology of sermons, stories, and devotional manuals, some speaking with particular force to persons of one type or in one set of circumstances, some to those of another type or in other circumstances. This is no doubt why it has had such broad and lasting appeal over the ages and has permeated so deeply into the cultures that have been exposed to it."

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The Columbia Book of Chinese Poetry presents translations of more than 420 poems by 96 poets drawn from the great ages of Chinese poetry. It begins with selections from the Book of Odes, the oldest anthology of Chinese poetry compiled around the seventh century B.C., and covers the succeeding generations down to the end of the Sung dynasty in A.D. 1279. Important poets such as T'ao Yuan-ming, LiPo, Tu Fu, Su Tung-p'o, and Lu Yu are treated in separate sections with generous samplings from their works, while lesser poets are represented in chapters devoted to the particular era in which they lived. A general introduction discusses the major characteristics and forms of traditional Chinese poetry, while introductory essays to the individual chapters outline the history of poetic development in China over the centuries.

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Only by inhabiting Dao (the Way of Nature) and dwelling in its unity can humankind achieve true happiness and freedom, in both life and death. This is Daoist philosophy's central tenet, espoused by the person-or group of people-known as Zhuangzi (369?-286? BCE) in a text by the same name. To be free, individuals must discard rigid distinctions between right and wrong, and follow a course of action not motivated by gain or striving. When one ceases to judge events as good or bad, man-made suffering disappears, and natural suffering is embraced as part of life. Zhuangzi elucidates this mystical philosophy through humor, parable, and anecdote, using non sequitur and even nonsense to illuminate truths beyond the boundaries of ordinary logic. Boldly imaginative and inventively written, the Zhuangzi floats free of its historical period and society, addressing the spiritual nourishment of all people across time. One of the most justly celebrated texts of the Chinese tradition, the Zhuangzi is read by thousands of English-language scholars each year, yet, until now, only in the Wade-Giles romanization. Burton Watson's conversion to pinyin in this book brings the text in line with how Chinese scholars, and an increasing number of other scholars, read it.

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Compiled by disciples of Confucius in the centuries following his death in 479 B.C.E., The Analects of Confucius is a collection of aphorisms and historical anecdotes embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Reflecting the model eras of Chinese antiquity, the Analects offers valuable insights into successful governance and the ideal organization of society. Filled with humor and sarcasm, it reads like a casual conversation between teacher and student, emphasizing the role of the individual in the attainment of knowledge and the value of using historical events and people to illuminate moral and political concepts. Confucius's teachings focus on cultural and peaceful pursuits and the characteristics of benevolent and culturally distinguished government. He also discusses ancestor worship and other rites performed for the spirits of the dead. The single most influential philosophical work in all of Chinese history, The Analects of Confucius has shaped the thought and customs of China and neighboring countries for centuries. Burton Watson's concise translation uses the pinyin romanization system and keeps explanatory notes to a minimum, yet his intimate knowledge of the Confucian tradition and precise attention to linguistic detail capture the original text's elegance, cogency, and wit.

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Mo Tzu, Hsun Tzu, and Han Fei Tzu were three of the most important philosophers in ancient China. This collection of their basic writings points to three very different positions within in the spectrum of Chinese thought and reveals the diversity of of the Chinese intellectual tradition. Presenting the principle doctrines of Mo Tzu (470A-391 B.C.) and his followers, early rivals of the Confucian school, this section includes writings on music, fatalism, Confucians, and "universal love"-the cornerstone of Mo-ist philosophy-Hsun Tzu (born ca. 312 B.C.) provided the dominant philosophical system of his day. Although basically Confucian, he differed with Mencius by asserting that the original nature of man is evil, and also expounded on such subjects as good government, military affairs, Heaven, and music. Representative of the Fachia, or Legalist, school of philosophy, the writings of Han Fei Tzu (280?A-233 B.C.) confront the issues of preserving and strengthening the state through strict laws of punishment and reward. His lessons remain timely as scholars continue to examine the nature and use of power.

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Trenchant, sophisticated, and cynical, Han Feizi has been read in every age and is still of interest today when people are more than ever concerned with the nature and use of power. Han Feizi (280?-233 B.C.), a prince of Han, was a representative of the Fa-chia, or Legalist, school of philosophy and produced the final and most readable exposition of its theories. His handbook for the ruler deals with the problems of strengthening and preserving the state, the way of the ruler, the use of power, and punishment and favor. Ironically, the ruler most influenced by Han Feizi, the king of Qin, eventually sent Han Feizi to prison, where he later committed suicide.

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Ryokan (1758-1831), a Buddhist monk in the Zen sect, was a major figure in Tokugawa poetry. Although a Zen master, he never headed a temple but chose to live alone in simple huts and to support himself by begging. His poems are mainly a record of his daily activities - of chores and outings to gather firewood and edible plants, lonely snow-bound winters, begging expeditions to town, meetings with friends, romps with the village children. At the same time they show us how contented, even joyous, a man could be with a minimum of material possessions, and how rich a spiritual and intellectual life he could enjoy in the midst of poverty. Ryokan's unusual personality and outlook are evident in this volume. His Japanese poems (waka) were influenced by the poets of the 8th century Man'yoshu anthology. 83 representative works are presented here. He also wrote Chinese poems (kanshi), some doctrinal in nature and many inspired by Han-shan, a Buddhist recluse and master of Cold Mountain. 43 of these are included in the collection. To enrich the text, the original Japanese poems are provided in Romanized form. Also included is an explanation of the Buddhist practice of begging for food.

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Only by inhabiting Dao (the Way of Nature) and dwelling in its unity can humankind achieve true happiness and freedom, in both life and death. This is Daoist philosophy's central tenet, espoused by the person-or group of people-known as Zhuangzi (369?-286? B.C.E.) in a text by the same name. To be free, individuals must discard rigid distinctions between good and bad, right and wrong, and follow a course of action not motivated by gain or striving. When one ceases to judge events as good or bad, man-made suffering disappears and natural suffering is embraced as part of life. Zhuangzi elucidates this mystical philosophy through humor, parable, and anecdote, deploying non sequitur and even nonsense to illuminate a truth beyond the boundaries of ordinary logic. Boldly imaginative and inventively worded, the Zhuangzi floats free of its historical period and society, addressing the spiritual nourishment of all people across time. One of the most justly celebrated texts of the Chinese tradition, the Zhuangzi is read by thousands of English-language scholars each year, yet only in the Wade-Giles romanization. Burton Watson's pinyin romanization brings the text in line with how Chinese scholars, and an increasing number of other scholars, read it.

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Pan Ku's celebrated and influential History of the Former Han has been a model for dynastic history since its appearance in the first century A.D. The narrative is rich in detail and characterized by purity and economy of style. Covering the period from 206 B.C. to A.D. 23, the work consists of annals, chronological tables, treatises, and biographies, the last of which often include excepts from writings by the subjects of the biographies. Burton Watson has translated ten chapters from the biography section, including the lives of imperial princes, generals, officials, and some lesser figures: a court jester, wandering knights, court ladies, and concubines. All the chapters have been selected for their literary interest and their influence on Chinese literature and culture.

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The Nihon ryoiki, a collection of setsuwa, or "anecdotal" tales, compiled by a monk in late-eighth- or early-ninth-century Japan, records the spread of Buddhist ideas in Japan and the ways in which Buddhism's principles were adapted to the conditions of Japanese society. Beginning in the time before Buddhism was introduced to Japan, the text captures the effects of the nation's initial contact with Buddhism-brought by emissaries from the king of the Korean state of Paekche-and the subsequent adoption and dissemination of these new teachings in Japanese towns and cities. The Nihon ryoiki provides a crucial window into the ways in which Japanese Buddhists began to make sense of the teachings and texts of their religion, incorporate religious observances and materials from Korea and China, and articulate a popularized form of Buddhist practice and belief that could extend beyond monastic centers. The setsuwa genre would become one of the major textual projects of classical and medieval Buddhism, with nearly two dozen collections appearing over the next five centuries. The Nihon ryoiki serves as a vital reference for these later works, with the tales it contains finding their way into folkloric traditions and becoming a major source for Japanese authors well into the modern period.

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Here are graceful and timeless poems by one of Japan's greatest modern writers, rendered by a master translator. Masaoka Shiki (1867-1902) is credited with modernizing Japan's two traditional verse forms, haiku and tanka. Born at a time of social and cultural change in Japan, Shiki welcomed the new influences from the West and responded to them by reinvigorating the native haiku and tanka forms. He freed them from outdated conventions, made them viable for artistic expression in modern Japan, and paved the way for the haiku to become one of his nation's most influential cultural exports. Burton Watson's excellent introduction explores the course of Shiki's life: his poverty-stricken childhood, his early love for literature, his education, and his work as a haiku editor for the newspaper Nippon, and as a correspondent during the Sino-Japanese war. Watson details Shiki's long struggle with tuberculosis and its poignant expression in his poetry. Confined to bed for months before his death, Shiki continued to devote his energies to literary pursuits: writing poems and critical essays, and joining with friends and followers who gathered in his sickroom to discuss literature. He died a few weeks before his thirty-fifth birthday. These poems-more than a hundred haiku, several tanka, and three kanshi-are arranged chronologically within each genre, revealing the development of Shiki's art and the seamless way in which he wove his life and illness into his poetry.

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The Nihon ryoiki, a collection of setsuwa, or "anecdotal" tales, compiled by a monk in late-eighth- or early-ninth-century Japan, records the spread of Buddhist ideas in Japan and the ways in which Buddhism's principles were adapted to the conditions of Japanese society. Beginning in the time before Buddhism was introduced to Japan, the text captures the effects of the nation's initial contact with Buddhism-brought by emissaries from the king of the Korean state of Paekche-and the subsequent adoption and dissemination of these new teachings in Japanese towns and cities. The Nihon ryoiki provides a crucial window into the ways in which Japanese Buddhists began to make sense of the teachings and texts of their religion, incorporate religious observances and materials from Korea and China, and articulate a popularized form of Buddhist practice and belief that could extend beyond monastic centers. The setsuwa genre would become one of the major textual projects of classical and medieval Buddhism, with nearly two dozen collections appearing over the next five centuries. The Nihon ryoiki serves as a vital reference for these later works, with the tales it contains finding their way into folkloric traditions and becoming a major source for Japanese authors well into the modern period.

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Burton Watson and Haruo Shirane, renowned translators and scholars, introduce English-speaking readers to the vivid tradition of early and medieval Japanese anecdotal (setsuwa) literature. These orally narrated and written tales drew on both local folk tradition and continental sources. Taken from seven major anthologies of anecdotal literature compiled between the ninth and thirteenth centuries, these dramatic and often amusing stories open a major window onto the foundations of Japanese culture. Out of thousands of setsuwa, Shirane has selected thirty-eight of the most powerful and influential, each of which is briefly introduced. Recounting the exploits of warriors, farmers, priests, and aristocrats, and concerning topics as varied as poetry, violence, power, and sex, these tales reveal the creative origins of a range of literary and dramatic genres, from court tales and travel accounts to no drama and Kabuki. Watson's impeccable translations relay the wit, mystery, and Buddhist sensibility of these protean works, while Shirane's sophisticated analysis illuminates the meaning and context of their compact stories. Capped by an extensive bibliography, this collection fully immerses the reader in the thrilling world of secular and religious tales.

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The Tales of the Heike is one of the most influential works in Japanese literature and culture, remaining even today a crucial source for fiction, drama, and popular media. Originally written in the mid-thirteenth century, it features a cast of vivid characters and chronicles the epic Genpei war, a civil conflict that marked the end of the power of the Heike and changed the course of Japanese history. The Tales of the Heike focuses on the lives of both the samurai warriors who fought for two powerful twelfth-century Japanese clans-the Heike (Taira) and the Genji (Minamoto)-and the women with whom they were intimately connected. The Tales of the Heike provides a dramatic window onto the emerging world of the medieval samurai and recounts in absorbing detail the chaos of the battlefield, the intrigue of the imperial court, and the gradual loss of a courtly tradition. The book is also highly religious and Buddhist in its orientation, taking up such issues as impermanence, karmic retribution, attachment, and renunciation, which dominated the Japanese imagination in the medieval period. In this new, abridged translation, Burton Watson offers a gripping rendering of the work's most memorable episodes. Particular to this translation are the introduction by Haruo Shirane, the woodblock illustrations, a glossary of characters, and an extended bibliography.

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In April 1926, the Japanese poet Taneda Santoka (1882-1940) set off on the first of many walking trips, journeys in which he tramped thousands of miles through the Japanese countryside. These journeys were part of his religious training as a Buddhist monk as well as literary inspiration for his memorable and often painfully moving poems. The works he wrote during this time comprise a record of his quest for spiritual enlightenment. Although Santoka was master of conventional-style haiku, which he wrote in his youth, the vast majority of his works, and those for which he is most admired, are in free-verse form. He also left a number of diaries in which he frequently recorded the circumstances that had led to the composition of a particular poem or group of poems. In For All My Walking, master translator Burton Watson makes Santoka's life story and literary journeys available to English-speaking readers and students of haiku and Zen Buddhism. He allows us to meet Santoka directly, not by withholding his own opinions but by leaving room for us to form our own. Watson's translations bring across not only the poetry but also the emotional force at the core of the poems. This volume includes 245 of Santoka's poems and of excerpts from his prose diary, along with a chronology of his life and a compelling introduction that provides historical and biographical context to Taneda Santoka's work.

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The thoughts and writings of this important fifth century B.C. political and social thinker -- and formidable rival of the Confucianists -- are presented here in English translation.

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