Chinese Painting and Traditional Chinese Culture

2015 ◽  
Vol 3 (5) ◽  
pp. 176-181
Author(s):  
Jianxin Luo

Having gone through many generations of inheritance and development, Chinese paintings have become world′s artistic and cultural treasure. Chinese culture has influenced the world for thousands of years with its art, philosophy, technology, food, medicine and performing arts. In this article, it is discussed that painting and calligraphy is from fountain, between the traditional culture and traditional art, which impresses the soul of the Chinese traditional culture.

2013 ◽  
Vol 368-370 ◽  
pp. 649-652
Author(s):  
Tao Li ◽  
Jing Zhou

With the increasingly development and practice of interior design in China, designers are facing an important problem which requires them to have a good consideration,that is the culture reflected in their design is borderless.The urgent problem which comes to us now is try to reflect the inheritance and innovation of native culture in the interior design in a right way. Designers need to think better of returning to traditional Chinese culture and have it carried forward.The traditional culture and the taste of traditional aesthetic concept are well worth learning by designers, which is the foundation of the design. We should think deeply of current design behavior and face the reasonable direction of the development squarely, so as to make Chinese interior design more competitive in the world market.


2021 ◽  
Vol 8 (10) ◽  
pp. 177-182
Author(s):  
Jingkang Yu ◽  

China’s excellent traditional culture has its own intrinsic value, in the process of Marxism in China, the Chinese communists will Marxist theory and this value combined, not only makes the value of China’s excellent traditional culture to the extreme, but also to their own development added new elements and vitality; Marxism was introduced into China and became Sinicized Marxism. From the perspective of culture, it mainly benefited from the cultural soil and cultural context provided by the excellent traditional Chinese culture, which enabled the Chinese people to understand and disseminate the content of Marxist theory through various forms and channels. The excellent Chinese traditional culture has made its own contribution to the development of Sinicization of Marxism, which also provides a good opportunity for inheriting and developing the excellent Chinese traditional culture.


2020 ◽  
Vol 9 (6) ◽  
pp. 1
Author(s):  
Yixuan Jiang

English translation is not only a textual expression, but also an in-depth exchange of two cultures. To improve the level of English translation, a deeper comprehension of traditional Chinese culture must be understood. Therefore, there is a very active role in enhancing traditional Chinese culture for translation majors in college English education. This article has successively expounded the teaching status and significance of the translation major in promoting traditional culture, and analyzed the effective ways for it with aiming to provide relevant educators with some useful suggestions.


2021 ◽  
Vol 14 ◽  
pp. 179-182
Author(s):  
Moqiao Liu

Beijing Opera, as a national opera, is also a part of Chinese traditional culture, is an important form of traditional Chinese culture. It not only shows the characteristics of Chinese traditional culture, but also contains fine traditional virtues and spiritual thoughts. In order to spread the Chinese culture like Peking Opera from generation to generation and promote its international spread, this paper aims to explore the characteristics and implications of traditional Chinese culture embodied in Peking Opera.


2020 ◽  
Vol 4 (10) ◽  
Author(s):  
Ran Ji

Against today’s backdrop of "filial piety" in society, the “filial piety” in the Analects of Confucius triggered heated debates. Since ancient times, “filial piety”, which is of great importance to traditional Chinese culture, has been an important part of Confucianism. “Ingratitude” will inevitably be condemned by society. But nowadays, “irrational filial piety” will turn into “foolish filial piety”. Therefore, what people should do is to carry out "rational filial piety" and carry forward Chinese traditional culture critically so as to make contribution to building a harmonious socialist society.


2021 ◽  
Vol 8 (6) ◽  
pp. 157-160
Author(s):  
Jingyi Peng ◽  

The origin of Chinese traditional culture can be traced back to 5000-7000 years ago, which has a long history. Throughout the history, we can see that the reason why Chinese traditional culture can become the only endless culture in the world is, basically, that Chinese traditional culture has strong innovation ability and contain the great wisdom of humanity [1]. With the development of globalization and technology, China and Chinese culture are facing a new situation, which is breaking the culture barrier and spreading Chinese culture to the west, and it is also a challenge [2]. In the field of contemporary curation, the main concentration is how to build the bridge between Chinese traditional collections and Western audiences, and crossing the two different culture background to understand and unscramble. The research article focuses on analysis the factor of western audiences understanding barriers, and discussion how Chinese collections to connect with western audience better.


2018 ◽  
Vol 8 (12) ◽  
pp. 1684
Author(s):  
Ling Wang

English reading teaching in college is an important aspect in cultivating students' listening, speaking, reading and writing skills, as well as a vital way to cultivate students' ability of using language. Many scholars have proved that language teaching and culture teaching are inseparable in reading teaching. The cultural penetration in English is emphasized by language researchers. However, a number of teachers pay more attention to words and difficult sentences in English reading teaching, they ignore Chinese traditional culture factors in reading materials and the importance of the traditional Chinese culture teaching in college. college stage is a key period of language learning. At this period, they should gradually understand Chinese traditional culture. It is a prerequisite for college students to strengthen their Chinese cultural knowledge in English learning. However, there are a few studies on the penetration of traditional Chinese culture in college English reading teaching. According to this situation, the author consults many literature surveys of recent years. From the viewpoints of students, teachers and teaching materials, the paper shows the present situation of the Chinese cultural penetration in college English reading teaching. According to the results of study, the paper puts forward some relevant teaching principles and approaches about how to conduct Chinese cultural penetration in English reading teaching.


2018 ◽  
Vol 14 (2) ◽  
pp. 137-148
Author(s):  
Mingyu Wang ◽  
Jing Li

Abstract Semiotics as a science of signs originated from Europe and America where France, the USA and Russia are acknowledged as the three epicenters for semiotics studies. Comparatively, in China, the conscious study of semiotics as an independent discipline started much later; yet, the traditional Chinese culture is imbued with bountiful semiotic resources. In response to the prospects of semiotics studies around the globe, how should China, with its deep-rooted traditional culture and unique semiotic resources, integrate itself with the world as a powerhouse in semiotics studies? How can it gain its access to the academic discourse of semiotics? What should it do to establish a school of semiotics studies featuring Chinese characteristics and to contribute to the world’s semiotics studies? These questions, which still remain to be answered, concern not only the process and progress of semiotics studies in China but the historic mission of Chinese semiotics as well. The paper highlights 12 semiotic spheres unique to China and six aspects of the academic philosophy of Chinese semiotics, hereby calling for long-term and sustained efforts to advance the progress of semiotics studies in China. And it is the authors’ belief that China’s bountiful semiotic resources and relevant research achievements will be a contribution to the world’s semiotics studies.


Author(s):  
K. M. Naumova

На примере личных бесед с носителями языка, работ Ван Мэна, Линь Юйтана, а также российских и зарубежных исследователей в области социолингвистики, политологии и международных отношений мы постарались обозначить один из возможных взглядов Китая на глобализацию как на лингвокультурный феномен. Особое внимание в работе уделено лингвистическому анализу лексемы 全球化 цюаньцюхуа ‘глобализация’ с целью составления списка тем и устойчивых словосочетаний, показывающих, какие ассоциации чаще всего вызывает данное понятие в обыденном сознании носителей китайского языка. Представляется, что китайское общество будет стремиться найти баланс между традиционными воззрениями и западными идеалами, стараясь дать новую жизнь исконно-китайским понятиям и ценностям. In the era of globalization many countries around the world are in the search for their new national identity. China is no exception here. Everybody will agree that it has changed a lot in terms of its economic development for the last 20 years thanks to the governmental reforms and efforts. Besides, the famous traditional Chinese culture has been undergoing some changes in its value system, which can be seen not only in the new ways of social behavior, but also in the language. Here we will analyze the contexts, in which the word 全球化 quánqiúhuà ‘globalization’ is used by the native speakers, and try to find the most commonly used expressions in order to illustrate the associations it evokes in their minds. Then we will try to show the attitudes of Chinese youth towards globalization based on the publications and private talks, as well as the views of the older generation represented by the works of Wang Meng and Lin Yutang. Furthermore, this new state of affairs is quite beneficial for the Chinese governmental policy that wants to play an important role in building the world’s prosperity. Thus, Chinese society will try to find a balance between new ideas and its traditional culture with the emphasis on the renewal of the latter


2011 ◽  
Vol 4 (1) ◽  
pp. 81-95 ◽  
Author(s):  
Anna Greenspan

When people say Shanghai looks like the future the setting is almost always the same. Evening descends and the skyscrapers clustered on the eastern shore of the Huangpu light up. Super towers are transformed into giant screens. The spectacular skyline, all neon and lasers and LED, looms as a science fiction backdrop. Staring out from the Bund, across to Pudong, one senses the reemergence of what JG Ballard once described as an “electric and lurid city, more exciting than any other in the world.” The high-speed development of Pudong – in particular the financial district of Lujiazui – is the symbol of contemporary Shanghai and of China’s miraculous rise. Yet, Pudong is also taken as a sign of much that is wrong with China’s new urbanism. To critics the sci-fi skyline is an emblem of the city’s shallowness, which focuses all attention on its glossy facade. Many share the sentiment of free market economist Milton Friedman who, when visiting Pudong famously derided the brand new spectacle as a giant Potemkin village. Nothing but “the statist monument for a dead pharaoh,” he is quoted as saying. This article explores Pudong in order to investigate the way spectacle functions in China’s most dynamic metropolis. It argues that the skeptical hostility towards spectacle is rooted in the particularities of a Western philosophical tradition that insists on penetrating the surface, associating falsity with darkness and truth with light. In contrast, China has long recognized the power of spectacle (most famously inventing gunpowder but using it only for fireworks). Alongside this comes an acceptance of a shadowy world that belongs to the dark. This acknowledgment of both darkness and light found in traditional Chinese culture (expressed by the constant revolutions of the yin/yang symbol) may provide an alternative method for thinking about the tension between the spectacular visions of planners and the unexpected and shadowy disruptions from the street.


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