The Virtue of Perfection
Topics in East Asian Philosophy, History, Culture, Martial Arts, and More
Friday, July 17, 2015
Hitting the Mark
The Korean artist Kim Hong Do (1745-1806/45?) is by far one of the most popular and beloved of artists from the Joseon Dynasty. This popularity is due in great part to his "Pungsokdocheop" [풍속도첩] album of twenty-five genre paintings depicting daily life amongst Koreans in the eighteenth century. Portraits and scenes of royalty and court officials, along with religious iconography, have always dominated East Asian art; though scenes of commoners began to emerge in the 1700s. Joseon Korea society comprised approximately 10-15% upper/governing class individuals and 85-90% working individuals (farmers/craftsmen) and untouchables [천민] (butchers, slaves, shaman priestesses/priests, prostitutes, etc.); therefore, it was very apparent that the majority of society was greatly under-represented in the art of the time. Kim Hong Do is one of a handful of Joseon Korea artists who decided to help address this through portraying non-royal, non-elite individuals engaged in their routine, commonplace activities.
The painting above, commonly referred to as "Shooting an Arrow" [활쏘기], is one of my personal favorite paintings of Kim Hong Do, especially since it deals not only with the art of archery as practiced in eighteenth-century Joseon Korea, but because its greater subject is the role of the teacher in the student/teacher relationship.
The key lies in the term for "goal" or "aim" (as a goal one has in her or his mind to achieve) in the three North-East Asian languages: 目標 (Korean: "Mokpyo" [목표]; Chinese: "Mubiao"; Japanese: "Mokuhyo"). This term has its roots in archery actually. The term "目" means "eye", while "標" means "mark or symbol"; thus a goal is an "eye mark," and this term has been used in archery for several thousand years to denote "target." In archery, one must set ("mark") his or her eye on a distant target in order to make a successful shot; and, personal goals and aims are the same: a point descried from far away (in time as opposed to space as in archery) that one must firmly set their gaze upon.
Kim Hong Do's painting shows three young students and an older master, age being made evident in the amount of facial hair each has since it was customary for men in Joseon Korea to maintain a beard, trimmed as little as possible in veneration of the body that one's ancestors had provided. All men are members of the "Yangban" scholarly-elite class, though they most likely reside outside of the capital city of Hanyang (Seoul). The teacher is wearing the wide-brimmed "Gat" Yangban hat, a style very popular at the time, but his somewhat ragged clothes are not the silk variety worn by high court ministers, nor are they those worn by provincial officials; therefore, we can surmise that this gentleman holds a more modest position in a small country town. Nonetheless, he is someone who has obviously been educated and who was able to pass the very difficult governmental test in order to gain some type of administrative position.
Archery was one of the standard subjects taught in Joseon Korea's traditional Confucian education (along with the four main Confucian classics, the five Chinese classics, calligraphy, and music). Though archery is predominantly a military skill, it was also regarded as a gentlemanly pursuit at this time in Korea's history, particularly because of its components of concentration, composure, and control. The master in this painting is not an official educator by trade, nor is he a military man--once again made evident in his clothing, the greatest indicator of social class and occupation in Joseon Korea. He does seem to know the art of archery well though, to such an extent that these three younger men have placed their trust in him to gratefully accept his guidance.
The student in the foreground is stringing his bow, while the student in the background is checking the straightness of an arrow. The student receiving direct assistance is in obvious need of the most help in this scene: His body is totally misaligned; his front foot is pointing straight at the target when it should be tilted inward more. The student is also shooting in a left-handed manner, which was quite odd since archers in Korea and around the world have traditionally used the right-handed method. The young man's shoulders are very stiff and tense, thus the teacher has placed his left hand on his shoulder to remind him to relax. The student seems to be aiming a bit unsteadily and at too high an angle as well, so the teacher has placed his other hand on the student's arm to steady him and gently push his arm down at a lesser angle. The student also doesn't seem to be aiming properly with his eye, since this is usually done with that of the lead arm (here, the right arm); both of his eyes are wide open. Finally, the student quite visibly lacks confidence, as can be seen in his very diffident facial expression, presenting a wide contrast with the very confident and composed expressions of his fellow students. In short, this student really needs his teacher's help; and, this teacher can look forward to devoting a great deal of time in working directly with this student.
This is a scene not only about archery, but also of the role of the teacher in helping students fix their gaze on a distant goal, steady themselves, aim properly, and executing the actions requisite for attaining success. Kim Hong Do's painting gives us a quiet and gentle picture of the very important and precious relationship of the student and teacher.
Friday, February 28, 2014
Victory and Humility
"善戰者之勝也無智名無勇功"
孫子: 兵法
This is a wonderful passage from Sun Tzu's chapter on "Dispositions" in Art of War. Here is my own translation:
"The victories of the best war master bring neither reputation for wisdom nor credit for bravery"
Translation Notes:
"善戰者" [top/best, war, person] I 've translated as "best war master" since a master is in fact a top practitioner of warfare
"也": I am translating this particle as "bring" since it functions as a verb to communicate a passive form of receiving (in contrast to the active "obtain")
"智名" [wisdom, name] 名 is commonly used to indicate a widely-known name, thus "reputation"
"功" [merit/meritorious deed/credit] I've chosen "credit" in this instance since the preceding characters in the statement have referred to reputation.
Overall, I admire the sense of humility inherent in this passage. So often in the West, the terms "War" and Glory" are always paired. Sun Tzu turns this view of warfare on end, stating quite clearly that war will not bring one fame and glory. It is best to understand this fact. This statement follows up on Sun Tzu's central tenet of avoiding combat altogether--winning through alternative means. If one avoids conflict through a behind-the-scenes diplomacy, it is quite apparent that one's efforts will not be brought to light. It is understood that such a wise, clever, and diplomatic leader will have had no desire for such acknowledgement in the first place. Such an individual would be above such worldly concerns, and therefore he proves that he is worthy of leading his or her people. This is quite beautiful.
Tuesday, October 23, 2012
The Dreadful Demonstration
Su Tzu Drilling the Concubines of King Ho-Lu
This is just a picture to remind us all of the story of how Sun Tzu demonstrated one method for assembling, organizing, and leading an army to a skeptical King Hu Lu of Wu. Though Sun Tzu's tactic of beheading the non-compliant lead concubine "officers" is obviously quite drastic, this story does teach us a lot about the "freeze and gather" human response in threatening and fearful situations and how a leader can take advantage of this. Though this tactic definitely isn't to be embraced and practiced by effective and benevolent leaders, it is good to always keep in mind to remember.
Tuesday, March 20, 2012
The Chinese Masters of Calligraphy
Caoshu of the Master, Li Po
Wang Xizhi's Orchid Pavillion Preface (Xingshu).
(The master who turned a pond black washing his brushes after practicing
his calligraphy for twenty years.)
Wang Xianzhi (Caoshu)
(Wang Xizhi's son, who had to use up eighteen huge vats of ink from the age of twelve before he
could achieve mastery)
Ouyang Xun (Kaishu)
(Spent three days in front of his stone tablet before beginning to write)
Tuesday, November 1, 2011
三匹の猿
見ざる, 聞かざる, 言わざる
mizaru, kikazaru, iwazaru
[saru 猿-monkey / "saru": archaic Japanese negative verb conjugation]
The "Three/Four Monkeys" image actually has part of its roots in a statement by Confucius to Yen Hui on propriety (Analects, 12:1)
非禮勿視
非禮勿聽
非禮勿言
非禮勿動
(Do not look at that which is improper. Do not listen to that which is improper. Do not speak of that which is proper. Do not do anything [related to] that which is improper.)
Each of these prohibitions are given form in the actions of three or four monkeys in East-Asian folk painting and sculpture, especially in Japan. The fact that Confucius' greatly-revered (at least by the scholarly-elite ruling classes) words of advice for gentlemen were demonstrated by silly monkeys makes this common folk image even more funny.
Therefore, to identify each of the monkeys, we must juxtapose each part of Confucius' lesson:
Mizaru: The monkey covering his eyes ["Do not look at that which is improper."]
Kikazaru: The monkey covering his ears ["Do not listen to that which is improper."]
Iwazaru: The monkey covering his mouth ["Do not speak of that which is improper."]
The fourth monkey is rarely portrayed; but, when present, it is a monkey with folded arms to demonstrate the final line "Do not do anything that which is improper."
mizaru, kikazaru, iwazaru
[saru 猿-monkey / "saru": archaic Japanese negative verb conjugation]
The "Three/Four Monkeys" image actually has part of its roots in a statement by Confucius to Yen Hui on propriety (Analects, 12:1)
非禮勿視
非禮勿聽
非禮勿言
非禮勿動
(Do not look at that which is improper. Do not listen to that which is improper. Do not speak of that which is proper. Do not do anything [related to] that which is improper.)
Each of these prohibitions are given form in the actions of three or four monkeys in East-Asian folk painting and sculpture, especially in Japan. The fact that Confucius' greatly-revered (at least by the scholarly-elite ruling classes) words of advice for gentlemen were demonstrated by silly monkeys makes this common folk image even more funny.
Therefore, to identify each of the monkeys, we must juxtapose each part of Confucius' lesson:
Mizaru: The monkey covering his eyes ["Do not look at that which is improper."]
Kikazaru: The monkey covering his ears ["Do not listen to that which is improper."]
Iwazaru: The monkey covering his mouth ["Do not speak of that which is improper."]
The fourth monkey is rarely portrayed; but, when present, it is a monkey with folded arms to demonstrate the final line "Do not do anything that which is improper."
Wednesday, September 21, 2011
A Favorite Passage: Lao Tzu on Flexibility: Chapter 76
柔强木兵是柔堅故其萬其人
弱大强强以弱强 死物死之
處處則則 者者 也草也生
上下共不 生死 故木堅也
勝 之之 槁之强柔
徒徒 生 弱
也
柔
脆
Tuesday, September 13, 2011
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