...David S. Nivison Neo-Confucian Orthodoxy and the Learning of the Mind-and-Heart . By Wm. Theodore De Bary . New York : Columbia University Press , 1981 . xviii, 267 pp. Notes, Glossaries (of Chinese graphs in text and notes), Index. $28.50. Copyright © Association for Asian Studies...

...E. Patricia Tsurumi Educating Hearts and Minds: Reflections on Japanese Preschool and Elementary Education . By Catherine C. Lewis . Cambridge : Cambridge University Press , 1995 . xii, 249 pp. $16.95. Copyright © The Association for Asian Studies, Inc. 1996 1996 BOOK REVIEWS...

...Carlyle A. Thayer Pacification: The American Struggle for Vietnam's Hearts and Minds . By Richard A. Hunt . Boulder, Colo. : Westview Press , 1995 . xv, 352 pp. $34.95. Copyright © The Association for Asian Studies, Inc. 1997 1997 BOOK REVIEWS SOUTHEAST ASIA 555 mission...

...Craig A. Lockard Hearts and Minds in Guerrilla Warfare: The Malayan Emergency, 1948–1960 . By Richard Stubbs . Singapore : Oxford University Press , 1989 . 286 pp. $29.95. Copyright © The Association for Asian Studies, Inc. 1990 1990 BOOK REVIEWS SOUTHEAST ASIA 709 approach...

... than sentences or sententials. The Chinese theory of knowledge was primarily a theory of know-how and was not based on contrast between knowledge and belief. Chinese philosophy of mind treated heart-mind as a cluster of dispositional attitudes to make distinctions and to act upon, not as a repository...

...Lauren Meeker Abstract In popular Buddhist practice in rural northern Vietnam, moral personhood does not merely belong to the self but is embedded in the intersubjective relationship among individuals, the gods, and the community. The inner moral person, characterized as heart/mind ( tâm...

..., winning the “hearts and minds” of people in the other bloc (as well as maintaining potentially wayward support in one's own bloc), hoping to subvert the other side from within. The cold war was an enormous campaign of propaganda and psychological warfare on both sides. A vast range of cultural resources...

... as the base of her study. These are “A Sketch of Zhuowu: Written in Yunnan” ( Zhuowu lunlüe : Dianzhong zuo ), “On the Child-Like Heart-Mind” ( Tongxin shuo ), and “Miscellaneous Matters” ( Zashuo ). The first chapter reflects on existing scholarship about Li in China and the West, and sets out the issues...

... grammatical subject (“you”) to an array of less-often employed options (“one,” “the women in my study,” “they,” and even “the mind” or “the heart-mind,” pp. 86–7). Despite this infelicity, her discussions of healing and of ritual in this first chapter are illuminating. Drawing on the writings of Dōgen...

... their separate contributions in the style of classical Chinese dialogues. The work is less a duet than a series of orchestrated solos. They score their recital around a pet passage in Confucius "At fifteen I set my heart on learning, at thirty I took my stance, at forty I was no longer of two minds, at fifty I...

... to specific aspects of these components. Fischer takes great care in using emic terms instead of modern philosophical categories such as epistemology, ontology, or ethics. Chapters 1–3 are thus devoted to the body 體, inborn nature 姓, and the heart/mind 心—the three key features of the person 人. Chapters 4–5...

...? Monk: If kids are already this way, can we really forbid it? Their hearts/minds are already this way. Don't force them. It can't be done. Some kids kill themselves. This is a roundabout way of killing kids. We don't take a small blemish and make it into something negative, do we? You have some...

... on contrast between knowledge and belief. Chinese philosophy of mind treated heart-mind as a cluster of dispositional attitudes to make distinctions and to act upon, not as a repository of cognitive content about the world. Discussions of inference and semantic paradoxes used explicitly pragmatic terms rather...

... that is as deep and complex as any charted for Europe" (p. 4) is hardly surprising. But since the publication of Mark Elvin's pioneering article ("Tales of Shen and Xin: Body-person and heart-mind in China during the last 150 years," in Michel Feher, ed., Fragments for a History of the Human Body, Part 4 [New...

.... This concept is contrasted with Confucian and Mencian views about the heart/mind ( xin ) as the locus of cultivation. Because the world is born, not created, the focus of human religious action has to be what Michael terms the “inner components of the foundational body,” as opposed to the “constructed self” (p...

... to agreement and their judgments lack consistency, even when they are trying to justify their own behavior. But they still use common terms to carry on their arguments. The most important of these, according to Oxfeld, is liangxin , literally a “good heart/mind,” but expressing many layers of meaning...

... solos. They score their recital around a pet passage in Confucius "At fifteen I set my heart on learning, at thirty I took my stance, at forty I was no longer of two minds, at fifty I knew the mandate of heaven, at sixty my ear was attuned, and at seventy I could follow the desires of the heart-mind...

... their hearts, minds, and best efforts to building their nation during its short two decades of existence (1955–75). In the forty-five years since the fall of Saigon, resources written by native sons and daughters of the RVN and accessible to non-Vietnamese readers remain limited, except for a few by former RVN...

... of Shen and Xin: Body-person and heart-mind in China during the last 150 years," in Michel Feher, ed., Fragments for a History of the Human Body, Part 4 [New York: Zone Books, 1989 no major scholarly work has tackled the question of the body in China. The essays address disparate subjects but they have...

..., intelligence reports, educational materials, and Chinese Muslim periodicals. It convincingly shows that the Sino-Japanese conflict was in no small part a war for Muslim hearts, minds, and bodies, and that Muslims from China participated in consequential ways on both sides. Japan possessed virtually...