Abstract
The fifth century poet Hsieh Ling-yün (385–433) is generally considered the “founder” of “landscape poetry” in China. As Mather points out, “his fame seems to have rested largely on his ability to depict the natural beauties of the Chekiang mountains which he loved, and to evoke in his readers the moods which they inspired in him.”1 Hsieh’s love for mountains and streams needs to be seen in the historical context of his life: the descendant of a wealthy and illustrious family, Hsieh was caught between two conflicting loyalties — he had pledged both to the Chin dynasty, under which his grandfather held high military office, and to the usurper of Chin, the Sung dynasty. With a political allegiance tentative and ambivalent, Hsieh failed to extricate himself from “the careerist intrigues of a court [Sung] which eventually forced him to his knees on the blood-soaked execution ground.”2 We are told that throughout his tumultuous political career, Hsieh “continuously skirted his duties, spending all his time roaming among the mountains....”3 How do we understand this inveterate tendency of the poet to roam among the mountains? The general consensus recognizes the obvious, namely that his “love of mountains” signifies “an escape from a violent and unpleasant life.”4 This paper intends to probe deeper than the obvious by looking at the poet’s “escapist” tendencies from an ontological point of view.
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Notes
Richard Mather, “The Landscape Buddhism of the Fifth-Century Poet Hsieh Ling-yün”, Journal of Asian Studies, XVIII: 1 (Nov., 1958), p. 67.
J. D. Frodsham, The Murmuring Stream: The Life and Works of the Chinese Nature Poet Hsieh Ling-yün, Duke of K’ang-lo (Kuala Lumpur, 1967 ) I, pp. 83–84.
Mather, “The Landscape Buddhism”, op. cit., p. 68.
Ibid., p. 69.
Huang Chieh, Hsieh K’ang-lo Shih-chu (Taipei, 1967), p. 70.
Frodsham, The Murmuring Stream, op. cit., I, p. 83.
Thomas Langan, The Meaning of Heidegger ( New York & London: Columbia University, 1959 ), p. 91.
Cited in Langan, ibid.
Translation is based on a conflation of Francis A. Westbrook, “Landscape Transformation in the Poetry of Hsieh Ling-yün”, Journal of the American Oriental Society, 100.3 (1980), p. 239, and Frodsham, The Murmuring Stream, op. cit., I, p. 146.
Otto Pöggeler, Martin Heidegger’s Path of Thinking, trans. D. Magurshak & S. Barber ( New Jersey: Humanities, 1987 ), p. 169.
Martin Heidegger, Being and Time, trans. J. Macquarrie & E. Robinson ( New York: Harper & Row, 1962 ), p. 189.
Quentin Smith, “On Heidegger’s Theory of Moods”, The Modern Schoolman, LVIII: 4 (May 1981), p. 226.
Robert P. Orr, The Meaning of Transcendence/A Heideggerian Reflection ( Chico, CA: Scholars Press, 1981 ), p. 97.
Westbrook, “Landscape Transformation”, op. cit., p. 239.
Heidegger, Being and Time, op. cit., p. 234.
Robert Bernasconi, The Question of Language in Heidegger’s History of Being ( New Jersey: Humanities, 1985 ), p. 56.
Charles E. Scott, The Language of Difference ( New Jersey: Humanities, 1987 ), p. 77.
Martin Heidegger, Existence and Being ( Chicago: Henry Regnery, 1949 ), p. 386.
Quoted by Klaus Held, “Fundamental Moods and Heidegger’s Critique of Contemporary Culture”, in John Sallis (ed.), Reading Heidegger/Commemorations ( Bloomington: Indiana University, 1993 ), p. 295.
Heidegger, Being and Time, op. cit., p. 387.
Heidegger, ibid., p. 394.
Frodsham, The Murmuring Stream, op. cit., II, p. 166, note 11.
Ibid., note 12.
Pöggeler, Martin Heidegger, op. cit., p. 236.
Cf. “Poetry… has always so much world space to spare that in it each thing — a tree, a mountain, a house, the cry of a bird — loses all indifference and common-placeness” (Martin Heidegger, An Introduction to Metaphysics, trans. R. Manheim, Conn.: Yale University, 1959, p. 22, italics added).
In Heidegger, Existence and Being, op. cit., p. 243.
Translation of line 12 by Westbrook, “Landscape Transformation”, op. cit., p. 239.
Cf. Lin Wen-yueh, Shan-shui yu ku-tien ( Taipei: Chun wen-xue, 1976 ), p. 42.
Pöggeler, Martin Heidegger, op. cit., p. 283.
Orr, The Meaning of Transcendence, op. cit., p. 116.
Jarava L. Mehta, The Philosophy of Martin Heidegger ( New York: Harper & Row, 1971 ), p. 238.
In Martin Heidegger, Poetry, Language, Thought, trans. A. Hofstadter (New York: Harper & Row, 1971), p. xxi.
Ibid., p. xxii.
Heidegger, Being and Time, op. cit., p. 358.
Quoted by Held, “Fundamental Moods”, op. cit., p. 297.
Ibid.
According to the translation by Frodsham, The Murmuring Stream, op. cit., I, p. 146.
Ibid.
Cited by Held, “Fundamental Moods”, op. cit., p. 297.
Ibid., p. 295.
David A. White, Heidegger and the Language of Poetry ( Lincoln & London: University of Nebraska, 1978 ), p. 90.
Heidegger, Being and Time, op. cit., p. 234.
Westbrook, “Landscape Transformation”, op. cit., p. 239.
Martin Heidegger, What Is Called Thinking, trans. F. D. Wieck & J. G. Gray ( New York: Harper & Row, 1968 ), p. 9.
Cited in Held, “Fundamental Moods”, op. cit., p. 293.
Ibid., p. 297.
Ibid., pp. 293–294.
Ibid., p. 287.
Ibid., p. 297.
Ibid., p. 296.
Westbrook, Landscape Transformation, op. cit., p. 246.
Cited in Held, “Fundamental Moods”, op. cit., p. 297.
Frodsham, The Murmuring Stream, op. cit., I, p. 154.
Line 20 is my own translation, which is different from Frodsham’s translation, which reads: “Though the strings snap, my thoughts grow more sincere” (ibid.). My translation is based on the commentary of Huang Chieh, op. cit., p. 151.
See Frodsham, The Murmuring Stream, op. cit., II, p. 182, note 19.
See ibid., notes 17 & 18.
Cited in Held, “Fundamental Moods”, op. cit., p. 295.
Cited in David K. Coe, Angst and the Abyss/The Hermeneutics of Nothingness ( Chico, CA: Scholars Press, 1985 ), p. 107.
Pöggeler, Martin Heidegger, op. cit., p. 169.
Frodsham, The Murmuring Stream, op. cit., II, pp. 181–182, note 14.
Bruce W. Ballard, The Role of Mood in Heidegger’s Ontology ( Lanham, Maryland: University Press of America, 1991 ), pp. 70–71.
Medard Boss, Existential Foundations of Medicine and Psychology, trans. S. Conway & A. Cleaves ( New York: Jason Aronson, 1983 ), p. 110.
Cited by H. Y. Jung, “Heidegger’s Way with Sinitic Thinking”, in Graham Parkes, Heidegger and Asian Thought ( Honolulu: University of Hawaii, 1987 ), p. 227.
Heidegger, Being and Time, op. cit., p. 175.
Westbrook, “Landscape Transformation”, op. cit., p. 253.
Heidegger, Existence and Being, op. cit., p. 386.
Cf. Michel Haar’s critique of Heidegger’s rejection of “everydayness”, in “The Enigma of Everydayness”, in Sallis, Reading Heidegger, op. cit., p. 27.
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Sundararajan, L. (1997). Journey Through Anxiety: The Landscape Poetry of Hsieh Ling-Yün. In: Tymieniecka, AT. (eds) Passion for Place Book II. Analecta Husserliana, vol 51. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-2549-1_19
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