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For the full course of his remarkable career, Gary Snyder has continued his study of Eastern culture and philosophies. From the Ainu to the Mongols, from Hokkaido to Kyoto, from the landscapes of China to the backcountry of contemporary Japan, from the temples of Daitokoji to the Yellow River Valley, it is now clear how this work has influenced his poetry, his stance as an environmental and political activist, and his long practice of Zen. Growing up in the Pacific Northwest, Asia became a vocation for Snyder. While most American writers looked to the capitals of Europe for their inspiration, Sndyer looked East. American letters is profoundly indebted to this geographical choice. Long rumored to exist, The Great Clod collects more than a dozen chapters, several published in The Coevolution Quarterly almost forty years ago when Snyder briefly described this work as "The China Book," and several others, the majority, never before published in any form. "Summer in Hokkaido," "Wild in China," "Ink and Charcoal, " "Stories to Save the World," "Walking the Great Ridge," these essays turn from being memoirs of travel to prolonged considerations of art, culture, natural history and religion. Filled with Snyder's remarkable insights and briskly beautiful descriptions, this collection adds enormously to the major corpus of his work, certain to delight and instruct his readers now and forever.
For the full course of his remarkable career, Gary Snyder has continued his study of Eastern culture and philosophies. From the Ainu to the Mongols, from Hokkaido to Kyoto, from the landscapes of China to the backcountry of contemporary Japan, from the temples of Daitokoji to the Yellow River Valley, it is now clear how this work has influenced his poetry, his stance as an environmental and political activist, and his long practice of Zen. Growing up in the Pacific Northwest, Asia became a vocation for Snyder. While most American writers looked to the capitals of Europe for their inspiration, Sndyer looked East. American letters is profoundly indebted to this geographical choice. Long rumored to exist, The Great Clod collects more than a dozen chapters, several published in The Coevolution Quarterly almost forty years ago when Snyder briefly described this work as "The China Book," and several others, the majority, never before published in any form. "Summer in Hokkaido," "Wild in China," "Ink and Charcoal, " "Stories to Save the World," "Walking the Great Ridge," these essays turn from being memoirs of travel to prolonged considerations of art, culture, natural history and religion. Filled with Snyder's remarkable insights and briskly beautiful descriptions, this collection adds enormously to the major corpus of his work, certain to delight and instruct his readers now and forever.
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H. G. Wells’s passionate and influential manifesto—never before available in the United States—was first published in England in 1940 in response to World War II. The progressive ideas Wells set out were instrumental in the creation of the UN’s Universal Declaration of Human Rights, the European Convention on Human Rights, and the UK’s Human Rights Act. In the face of a global miscarriage of justice, The Rights of Man made a clear statement of mankind’s responsibilities to itself. Seventy-five years later we are again witnessing a humanitarian crisis, with human rights in developed nations under threat and millions of refugees displaced. A new introduction to Wells’s work by award-winning novelist Ali Smith underlines the continuing urgency and relevance of one of the most important humanitarian texts of the twentieth century.
Did Chinese mysticism vanish after its first appearance in ancient Taoist philosophy, to surface only after a thousand years had passed, when the Chinese had adapted Buddhism to their own culture? This first integrated survey of the mystical dimension of Taoism disputes the commonly accepted idea of such a hiatus. Covering the period from the Daode jing to the end of the Tang, Livia Kohn reveals an often misunderstood Chinese mystical tradition that continued through the ages. Influenced by but ultimately independent of Buddhism, it took forms more various than the quietistic withdrawal of Laozi or the sudden enlightenment of the Chan Buddhists. On the basis of a new theoretical evaluation of mysticism, this study analyzes the relationship between philosophical and religious Taoism and between Buddhism and the native Chinese tradition. Kohn shows how the quietistic and socially oriented Daode jing was combined with the ecstatic and individualistic mysticism of the Zhuangzi, with immortality beliefs and practices, and with Buddhist insight meditation, mind analysis, and doctrines of karma and retribution. She goes on to demonstrate that Chinese mysticism, a complex synthesis by the late Six Dynasties, reached its zenith in the Tang, laying the foundations for later developments in the Song traditions of Inner Alchemy, Chan Buddhism, and Neo-Confucianism.