Control test. Test work on the MHC "The Art of Ancient China" (grade 10) Artistic culture of ancient and medieval China test

27.06.2019

Test on the topic " Art culture countries of the East"
MHC 10th grade

1. What is not a world religion?
a) Islam b) Buddhism c) Confucianism

2. World religion that originated in India -
a) Taoism b) paganism c) Buddhism

3. What is the name of the state of enlightenment, detachment from earthly things?
passions, achieving the highest order of the absolute in Buddhism?
a) stupa b) yakshini c) nirvana

4. Which country is called the Celestial Empire?
a) India b) China c) Japan

5. Which country is called Country Rising Sun?
a) India b) China c) Japan

6. Indian civilization is
a) more than 5 thousand years
b) more than 6 thousand years
c) more than 7 thousand years

7. In Indian culture, all rituals, teachings, scientific knowledge, folklore,
mythology collected in
a) in the Bible
b) in the Vedas
c) in the Koran

8. Translated from Arabic, “Koran” means
a) reading together
b) reading together
c) reading aloud

9. How is the word “Islam” literally translated?
a) humility
b) greatness
c) teaching

10.The One God of Muslims
a) Buddha
b) Vishnu
c) Allah

11. What was not the focus of attention of the medieval masters of China and
Japan?
a) nature
b) religious and philosophical movements
c) historical events

12. Match the names of countries and their distinctive features

1) India
a) Tibet, Yellow River, pagoda, Confucius

2) China
b) kimono, samurai, ikebana, tanka and haiku

3) Japan
c) Taj Mahal, Ganges, Mahabharata, stupa

13. Match the names of the gods with their image and essence

1) Brahma
a) Guardian of the world from evil forces, holder
cosmic order; embodied in the form
a beautiful young man, refined and kind.

2) Vishnu
b) The king of destruction and at the same time
creative energy - appears
dancing, while his hands (from 2 to 10)
writhe in the rhythm of the cosmic cycle
life.

3) Shiva
c) God of life-giving light; depicted with 4
heads facing the 4 cardinal directions,
and 4 hands.

14. Buddhist monasteries were built
a) in the center of noisy cities
b) along the edges of roads
c) on mountain tops, in hard-to-reach places

15. Main view art in China
a) architecture
b) painting
to the theatre

16. In which country is the Golden Pavilion located?
a) China b) Japan c) India

17. What is a stupa?
a) burial mound
b) place of prostration
c) cave temple for prayer

18. What is the purpose of the Taj Mahal?
a) madrasah b) mausoleum c) mosque

19. Pagoda is

a) a memorial tower erected in honor of the deeds of famous
of people
b) medieval Chinese monastery
c) medieval Chinese house

20. For what purpose did the ancient Chinese build the Chinese Wall?
a) protection from winds
b) architectural decoration
c) protection from attacks by nomadic tribes

21. The main form of religious and residential buildings in China and Japan
was
a) pavilion
b) pagoda
c) monastery

22. The main purpose of Japanese gardens is
a) contemplation of nature, philosophical self-solitude
b) place of entertainment
c) a place for business meetings

23. Netsuke is
a) Japanese print
b) miniature Japanese sculpture
c) type of Japanese jewelry technology

24. Which of the following does not apply to the characteristics of Chinese
landscape painting?
a) symbolism
b) painting from life
c) monochrome

25. Landscape painting of China “shan shui” means
a) mountain birds
b) fish birds
c) mountains-water

26. The phenomenon of artistic culture, philosophy, religious knowledge
in Japan -
a) tea ceremony
b) garden
c) palace complexes

27. In which culture is Kufic writing widespread?
a) Chinese b) Arabic c) Indian

28. Choose the main value of Arabic calligraphy
a) speed and quantity of writing
b) quality, “purity of writing”
c) literacy

29. Indians claim that this instrument is the goddess of eloquence,
patron of science and art gave a human voice
a) sitar
b) harp
c) wine

30. One of the most significant phenomena in the fine arts
is an ukiyo-e print. It embodied bright and original
features national art
a) China
b) Japan
in India

31. “Music for the eyes” is called
a) oriental ornament
b) Arabic calligraphy
c) handwritten Arabic books

Write down the answers to the questions in words
32. What is the second name of Islam?

33. What is the name of the main holy book of Muslims?

34. The holy city of Muslims, facing which Muslims pray
worldwide, -

35. In which country do they wear saris?

36. Which religion prohibits depicting living beings?

37. Choose the odd one out in the row: porcelain, compass, gunpowder, fractions, paper.

38. Complete the names historical monuments
a) Terracotta
b) Forbidden in Beijing
c) Sky in Beijing

Test on the topic “Artistic culture of the countries of the East” MHC grade 10

1
V
20
V

2
V
21
A

3
V
22
A

4
b
23
b

5
V
24
b

6
A
25
V

7
b
26
b

8
V
27
b

9
A
28
b

10
V
29
V

11
V
30
b

12
1 in
31
A

2 a
32
Islam

3 b
33
Koran

13
1 in
34
Mecca

2 a
35
India

3 b
36
Islam

14
V
37
fractions

15
A
38
a – army (army)

B – city

State educational institution average vocational education

Novokuybyshevsk State College of Humanities and Technology

on the topic: “Culture Ancient China»

Kuznetsova Yulia Olegovna

1st year students group 17

specialty 08110.51

"Economics and Accounting»

Teacher:

Kristina Timurovna

The culture of China dates back to very ancient times and is distinguished not only by the richness of its material and spiritual values, but also by its enormous vitality. Despite countless wars, rebellions, and destruction caused by the country's conquerors, the culture of China not only did not weaken, but, on the contrary, always defeated the culture of the conquerors.

Throughout history, Chinese culture has not lost its activity, maintaining its monolithic nature. Each of the cultural eras left for descendants values unique in beauty, originality and diversity. Works of architecture, sculpture, painting and crafts are priceless monuments cultural heritage China.

Each of the cultural eras is closely connected with the socio-political, economic and other features of a given historical period and represents a certain stage in the development of culture. There are several such cultural eras in Chinese history. The history and culture of ancient China covers the period from the 2nd century. BC. – until the 3rd century. AD This era includes the culture of China during the Shang (Yin) dynasty and the Zhou dynasty, as well as the culture of the Qin and Han empires. Culture of China III–IX centuries. covers two historical periods: the period of the Southern and Northern dynasties and the period of the unification of China and the creation of the Tang state. Culture of China X–XIV centuries. includes the period of the Five Dynasties and the formation of the Song Empire, as well as the period Mongol conquests and the introduction of the Yuan Dynasty. Culture of China XV – XIX centuries. - This is the culture of the Ming Dynasty, as well as the period of the conquest of China by the Manchus and the reign of the Manchu Qing Dynasty.

The abundance and variety of ceramic products - from household utensils to sacrificial vessels - and their technical perfection indicate that the culture of this period was undoubtedly higher than the Yangshan culture. The first oracle bones, on which there are signs made by drilling, date back to this time.

The invention of writing is the most important sign that a society has emerged from a period of barbarism and entered an era of civilization. The oldest Chinese inscriptions make it possible to trace the process of emergence and initial development of hieroglyphic writing.

The development of writing was facilitated by the transition from writing on narrow bamboo tablets to writing on silk, and then on paper, first invented in the world by the Chinese at the turn of our era - from that moment on, writing material ceased to limit the volume of written texts. At the end of the 1st century BC. mascara was invented.

To transfer all the wealth Chinese language signs (hieroglyphs) were used to record certain units of language. The vast majority of signs were ideograms - images of objects or combinations of images that convey more complex concepts. But the number of hieroglyphs used was not enough. In Chinese writing, each monosyllable word had to be expressed by a separate hieroglyph, and even numerous homophones - similar-sounding monosyllable words - are depicted with different hieroglyphs depending on their meaning. Now the number of signs has been replenished in order to take into account rarer concepts, and has been brought to 18 thousand; the signs have been strictly classified. Dictionaries began to be compiled.

Thus, the prerequisites were laid for the creation of extensive written literature, including not only poetry and aphorisms, designed for oral memorization, but also literary prose, primarily historical.

The most outstanding historian-writer was Sima Qian (about 145 - 86 BC). His personal views, sympathetic to Taoist sentiments, diverged from orthodox Confucian ones, which could not but affect his work. Apparently, the historian fell into disgrace for this dissent. In 98 BC. on charges of sympathy for the commander slandered before Emperor Wu Di, Sima Qian was sentenced to a shameful punishment - castration; Rehabilitated later, he found the strength to return to his official career with one goal - to complete the work of his life. In 91 BC. he completed his wonderful work “Historical Notes” (“Shi Ji”) - a consolidated history of China, which also included a description of neighboring peoples from ancient times. His work influenced not only all subsequent Chinese historiography, but also the general development of literature

Many poets and writers worked in China different genres. In the elegiac genre - the poet Song Yu (290 - 223 BC). The lyrics of the poet Qu Yuan (340 -278 BC) are famous for their sophistication and depth. The Han historian Ban Gu (32 -92) created the work “History of the Han Dynasty” and many others in this genre.

The surviving literary sources, mostly works of the so-called classical literature ancient China, allow us to trace the process of the emergence and development of Chinese religion, philosophy, law and the emergence of very ancient socio-political systems. We can observe this process for a whole millennium.

Chinese religion, as well as the religious views of all peoples of antiquity, goes back to fetishism, to other forms of the cult of nature, the cult of ancestors and totemism, closely associated with magic.

The specificity of the religious structure and psychological characteristics of thinking of the entire spiritual orientation in China is visible in many ways.

In China, too, there is a higher divine principle - Heaven. But the Chinese Heaven is not Yahweh, not Jesus, not Allah, not Brahman and not Buddha. This is the highest supreme universality, abstract and cold, strict and indifferent to man. You cannot love her, you cannot merge with her, you cannot imitate her, just as there is no point in admiring her. But in the system of Chinese religious and philosophical thought, in addition to Heaven, there is also Buddha (the idea of him penetrated into China along with Buddhism from India at the beginning of our era), and Tao (the main category of religious and philosophical Taoism). Moreover, Tao in its Taoist interpretation (there is also another interpretation, Confucian, which perceived Tao in the form of the Great Path of Truth and Virtue) is close to the Indian Brahman. However, it is Heaven that has always been the central category of supreme universality in China.

The specificity of the religious structure of China is also characterized by another moment that exists to characterize the entire Chinese civilization - the insignificant and socially non-existent role of the clergy, the priesthood.

All these and many other important features of the religious structure of China were laid down in ancient times, starting from the Shang-Yin era. The Yin had a considerable pantheon of gods and spirits, which they revered and to which they made sacrifices, most often bloody, including human ones. But over time, Shandi, the supreme deity and legendary ancestor of the Yin people, their ancestor - the totem, came more and more clearly to the fore among these gods and spirits. Shandi was perceived as the first ancestor who cared about the well-being of his people.

The shift in the cult of Shandi's emphasis towards his functions as an ancestor played a huge role in the history of Chinese civilization: it was this that logically led to the weakening of the religious principle and to the strengthening of the rational principle, which manifested itself in the hypertrophy of the cult of ancestors, which then became the basis of the foundations of the religious system of China.

The Zhou people had such a religious concept as the veneration of Heaven. Over time, the cult of Heaven in Zhou finally replaced Shandi in main function supreme deity. At the same time, the idea of a direct genetic connection passed to Heaven divine powers with the ruler: the Zhou Wang began to be considered the son of Heaven, and this title remained with the ruler of China until the 20th century. Starting from the Zhou era, Heaven, in its main function as the supreme controlling and regulating principle, became the main all-Chinese deity, and the cult of this deity was given not only a sacred-theistic, but also a moral and ethical emphasis. It was believed that the great Heaven punishes the unworthy and rewards the virtuous.

The cult of Heaven became the main one in China, and its full implementation was the prerogative of only the ruler himself, the son of Heaven. The practice of this cult was not accompanied by mystical awe or bloody human sacrifices.

There is also a cult of dead ancestors in China, a cult of the Earth, closely associated with magic and ritual symbolism, with witchcraft and shamanism.

All the noted systems of belief and cults in ancient China played a huge role in the formation of the main traditional Chinese civilization: not mysticism and metaphysical abstractions, but strict rationalism and concrete state benefit; not the emotional intensity of passions and the personal connection of the individual with the deity, but reason and moderation, the rejection of the personal in favor of the social; not the clergy, directing the emotions of believers in a direction that exalts God and enhances the significance of religion, but priest-officials performing their administrative functions, part of which were regular religious functions. All these specific features, which took shape in the Yin-Zhou Chinese system of values over the millennium preceding the era of Confucius, prepared the country for the perception of those principles and norms of life that

Some have forever gone down in history under the name of Confucianism.

Confucius (Kunzi, 551-479 BC) was born and lived in an era of great socialist and political upheaval, when Zhou China was in a state of severe internal crisis. The highly moral Jun Tzu, constructed by the philosopher as a model, a standard to follow, should have had two of the most important virtues in his mind: humanity and a sense of duty. Confucius also developed a number of other concepts, including loyalty and sincerity (zheng), decency and observance of ceremonies and rituals (li). Following all these principles will be the duty of the noble Junzi. “ Noble man“Confucius is a speculative social ideal, an edifying set of virtues. Confucius formulated the principles of social ideal who would like to see in the Celestial Empire: “Let the father be the father, the son the son, the sovereign the sovereign, the official the official,” that is, let everything in this world of chaos and confusion fall into place, everyone will know their rights and responsibilities and do what they are supposed to do. And society should consist of those who think and govern - the top, and those who work and obey - the bottom. Confucius and the second founder of Confucianism, Mencius (372 - 289 BC), considered such a social order to be eternal and unchanging, coming from the sages of legendary antiquity.

One of the important foundations of social order, according to Confucius, was strict obedience to elders. Any elder, be it a father, an official, or finally a sovereign, is an unquestioning authority for a younger, subordinate, subject. Blind obedience to his will, word, desire is an elementary norm for juniors and subordinates, both within the state as a whole and within the ranks of a clan, corporation or family.

The success of Confucianism was greatly facilitated by the fact that this teaching was based on slightly modified ancient traditions, on the usual norms of ethics and cult. Appealing to the most subtle and responsive strings of the Chinese soul, the Confucians won his trust by advocating for the conservative traditionalism dear to his heart, for a return to the “good old days”, when there were fewer taxes, and people lived better, and officials were fairer, and the rulers are wiser...

In the conditions of the Zhanguo era (5th – 3rd centuries BC), when various philosophical schools competed fiercely in China, Confucianism was in first place in its significance and influence. But, despite this, the methods of governing the country proposed by the Confucians did not receive recognition at that time. This was prevented by the rivals of the Confucians - the Legists.

The teaching of legalists - legalists - differed sharply from Confucianism. The legalist doctrine was based on the unconditional primacy of written law. The strength and authority of which must rest on cane discipline and cruel punishments. According to legalist canons, laws are developed by sages - reformers, issued by the sovereign, and put into practice by specially selected officials and ministers, relying on a powerful administrative and bureaucratic apparatus. In the teachings of the legalists, who hardly even appealed to Heaven, rationalism was brought to its extreme form, sometimes turning into outright cynicism, which can be easily seen in the activities of a number of legalists-reformers in various kingdoms of Zhou China in the 7th – 4th centuries. BC. But it was not rationalism or the attitude towards Heaven that was fundamental in the opposition of legalism to Confucianism. What was more important was that Confucianism relied on high morality and other traditions, while Legalism placed above all else the law, which was based on strict punishments and demanded absolute obedience of a deliberately stupid people. Confucianism focused on the past, and Legalism openly challenged this past, offering extreme forms of authoritarian despotism as an alternative.

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The crude methods of legalism were more acceptable and effective for the rulers, because they made it possible to firmly hold centralized control over the private owner in their hands, which was of great importance for the strengthening of the kingdoms and success in their fierce struggle for the unification of China.

The synthesis of Confucianism and Legalism turned out to be not so difficult. Firstly, despite many differences, Legalism and Confucianism had much in common: supporters of both doctrines thought rationalistically, for both the sovereign was the highest authority, ministers and officials were his main assistants in governance, and the people were the ignorant masses who had to be led properly for her own good. Secondly, this synthesis was necessary: the methods and instructions introduced by legalism (centralization of the administration and fiscus, the court, the apparatus of power, etc.), without which it was impossible to govern the empire, in the interests of the same empire had to be combined with respect for traditions and patriarchal-clan ties. This was done.

The transformation of Confucianism into the official ideology was a turning point both in the history of this teaching and in the history of China. If earlier Confucianism, calling to learn from others, assumed that everyone had the right to think for themselves, now the doctrine of the absolute holiness and immutability of other canons and sages, their every word, came into force. Confucianism managed to take a leading position in Chinese society, acquire structural strength and ideologically substantiate its extreme conservatism, which found its highest expression in the cult of an unchanging form.

Confucianism educated and educated. Beginning with the Han era, Confucians not only held the government in their hands, but also cared for Confucian norms and values to become generally accepted and become a symbol of “true Chinese.” This led to the fact that every Chinese by birth and upbringing had to be, first of all, a Confucian, that is, from the first steps of life, a Chinese in everyday life, in treating people, in performing the most important family and social rites and rituals acted as it was sanctioned Confucian traditions. Even if he eventually becomes a Taoist or a Buddhist, or even a Christian, all the same, if not in his beliefs, but in his behavior, customs, manner of thinking, speech and much more, often subconsciously, he remained a Confucian.

Education began from childhood, from the family, from those accustomed to the cult of ancestors, to observing ceremonies, etc... The education system in medieval China was focused on training experts in Confucianism.

Confucianism is the regulator of Chinese life. The centralized state, which existed at the expense of rent - a tax from peasants, did not encourage the excessive development of private land ownership. As soon as the strengthening of the private sector crossed acceptable boundaries, this led to a significant decrease in treasury revenues and disruption of the entire administrative system. A crisis arose, and at that moment the Confucian thesis about the responsibility of emperors and their officials for bad governance began to take effect. The crisis was overcome, but the uprising that accompanied it destroyed everything that had been achieved by the private sector. After the crisis, the central government in the person of the new emperor and his entourage became stronger, and part of the private sector started all over again. Confucianism acted both as a regulator in the country's relationship with Heaven, and - on behalf of Heaven - with various tribes and peoples inhabiting the world. Confucianism supported and exalted the cult of the ruler, the emperor, the “son of Heaven”, who ruled the Celestial Empire on behalf of the great Heaven, created back in the Yin-Zhou era.

Confucianism became not just a religion, but also politics, an administrative system, and the supreme regulator of economic and social processes - in a word, the basis of the entire Chinese way of life, the organizing principle of Chinese society, the quintessence of Chinese civilization.

For more than two thousand years, Confucianism shaped the minds and feelings of the Chinese, influenced their beliefs, psychology, behavior, thinking, speech, perception, their way of life and way of life. In this sense, Confucianism is not inferior to any of the great solutions of the world, and in some ways it surpasses them. Confucianism noticeably colored the whole national culture China, national character population. It managed to become – at least for old China – indispensable.

Another philosophical system belonging to Lao Tzu, which differed sharply from Confucianism in its pronounced speculative character, was also widespread in ancient China. Subsequently, from this philosophical system a whole complex religion grew, the so-called Taoism, which existed in China for over 2000 years.

Taoism in China occupied a modest place in the system of official religious and ideological values. The leadership of the Confucians was never seriously challenged by them. However, during periods of crisis and great upheaval, when the centralized state administration fell into decay and Confucianism ceased to be effective, the picture often changed. During these periods, Taoism and Buddhism sometimes came to the fore, manifesting themselves in emotional popular outbursts, in egalitarian utopian ideals rebels. And although even in these cases, Taoist-Buddhist ideas never became an absolute force, but, on the contrary, as the crisis was resolved, they gradually gave way to Confucianism, the importance of rebellious-egalitarian traditions in the history of China should not be underestimated. Especially if we take into account that within the framework of Taoist sects and secret societies, these ideas and sentiments were tenacious, preserved for centuries, passing from generation to generation, and thus left their mark on the entire history of China. As you know, they played a certain role and in the revolutionary explosions of the 20th century.

Buddhist and Indo-Buddhist philosophy and mythology had a significant influence on the Chinese people and their culture. Much of this philosophy and mythology, from the practice of yogi gymnastics to ideas about hell and heaven, was adopted in China, and stories and legends from the lives of Buddhas and saints were intricately intertwined in the rationalistic Chinese consciousness with real ones. historical events, heroes and figures of the past. Buddhist metaphysical philosophy played a role in the development of medieval Chinese natural philosophy.

A lot is connected with Buddhism in the history of China, including what would seem to be specifically Chinese. Buddhism was the only peaceful religion that became widespread in China. But the specific conditions of China and the characteristic features of Buddhism itself, with its structural looseness, did not allow this religion, like religious Taoism, to acquire a predominant ideological influence in the country. Like religious Taoism, Chinese Buddhism took its place in the gigantic system of religious syncretism that developed in medieval China, led by Confucianism.

In the history and culture of medieval China, an updated and modified form of ancient Confucianism, called Neo-Confucianism, played a huge role. In the new conditions of the centralized Song Empire, in order to solve the problems of strengthening the administrative-bureaucratic principle, it was necessary to “update” Confucianism in accordance with new social conditions, create a solid theoretical basis for the existing system, and develop the principles of Confucian “orthodoxy” that could be contrasted with Buddhism and Taoism .

The credit for creating Neo-Confucianism belongs to a whole cohort of major Chinese thinkers. First of all, this is Zhou Dun-yi (1017 - 1073), whose views and theoretical developments laid the foundations of the philosophy of Neo-Confucianism. Having laid the infinite at the foundation of the world and designated it as the “Great Limit” as the basis, as the path of the cosmos, in the movement of which the force of Light (Yang) is born, and at rest - the cosmic force of Darkness (Yin), he argued that from the interaction of these forces comes the birth from the primeval chaos of five elements, five types of matter (water, fire, wood, metal, earth), and from them - a multitude of ever-changing things and phenomena. The basic principles of the teachings of Zhou Dun-yi were accepted by Zhang Zai and the Cheng brothers, but most prominent representative philosophers of the Song period was Zhu Xi (1130 - 1200). It was he who acted as a systematizer of the basic principles of Neo-Confucianism, on long years who determined the basic ideas, character and forms of the updated and adapted to the conditions of the Middle Ages, Confucian teachings.

As modern scholars note, Neo-Confucianism was more religious and metaphysically inclined than early Confucianism, and in general, medieval Chinese philosophy characterized by a religious bias. In the course of borrowing from Buddhists and Taoists various aspects of their teachings, the basis was created for the development of the logical method of Neo-Confucianism, which was elevated to the rank of one of the most important parts of the Confucian canon, the meaning of which was that the essence of knowledge is in the comprehension of things.

With the rise to power of the Chinese Ming dynasty, the emperors did not express much willingness to accept Confucian doctrine as the only support in state building. Confucianism was reduced to the position of only one of the three teachings about comprehending the Way of Heaven.

Development public consciousness the Chinese during the Ming period led to the emergence of individualistic tendencies. The first signs of this kind of personalistic tendencies appeared at the very beginning of the Ming time. Among Ming thinkers, and first of all, among Wang Yang-ming (1472 - 1529), the measure human values became not so much a Confucian socialized personality as a personalized personality. The central concept of Wang Yang-ming's philosophy is liangzhi (innate knowledge), the presence of which gives every person the right to achieve wisdom.

A prominent follower of Wang Yang-ming was the philosopher and writer Li Chih (1527 - 1602). Li Zhi focused on the individual destiny of a person and his search for his own Path. The central concept of Li Zhi's philosophy was tong xin (children's heart), some analogue of Wang Yang-ming's liangzhi. Li chih sharply disagreed with Wang Yang-ming in his assessment of the Confucian concept of human relations, believing that they were based on urgent human needs, without the satisfaction of which no moralism makes sense.

Thus, as a result of a complex process of synthesis of religions and ethical norms in late medieval China, a new complex system arose religious ideas, a gigantic and constantly updated consolidated pantheon of deities, spirits, immortals, patrons, etc. was formed.

Any religious movement, which is a manifestation of human aspirations, social change and hopes for a good result with faith in the highest predestination of such developments, is always closely interconnected with specific socio-political, cultural and other characteristics of the region or country as a whole. A special role in the religious movement in China was played by folk sextan beliefs, doctrinal principles, ritual and organizational-practical forms of which were most fully formed by XVII century. The religious activity of sects has always been quite broad and diverse, while maintaining subordination to the main goals and values of the faith.

Throughout history Chinese culture Each of the existing eras left for descendants values unique in beauty, originality and diversity.

Many features material culture Shan-Yin period indicate its genetic connections with the Neolithic tribes that inhabited the Yellow River basin in the 3rd century. BC. We see considerable similarities in ceramics, the nature of agriculture and the use of agricultural tools. However, at least three major achievements are inherent in the Shang-Yin period: the use of bronze, the emergence of cities and the appearance of writing.

Shan society was on the verge of copper-stone and Bronze Age. In the so-called Yin China, there is a social division of labor into farmers and specialized artisans. The Shans cultivated grain crops, grew gardening crops, and mulberry trees for breeding silkworms. Cattle breeding also played a significant role in the life of the Yin. The most important craft production was bronze casting. There were quite large craft workshops where all ritual utensils, weapons, chariot parts, etc. were made from bronze.

During the Shang (Yin) dynasty, monumental construction and, in particular, urban planning developed. Cities (approximately 6 sq. km in size) were built according to a specific plan, with monumental buildings of the palace-temple type, with craft districts, and bronze foundries.

The era of Shang-Yin was relatively short-lived. In place of the Yin confederation of city-communities, an early state unification took place within the lower and middle reaches of the Yellow River - Western Zhou, and culture was replenished with new industries.

Samples of the most ancient poetic works came to us in inscriptions on bronze vessels of the 11th – 6th centuries BC. The rhyming texts of this time have a certain resemblance to songs. They enshrined the historical, moral, aesthetic, religious and artistic experience acquired over millennia of previous development.

Historical prose of this period are inscriptions on ritual vessels that tell about the transfer of lands, military campaigns, awards for victory and faithful service, etc. approximately from the 8th century. BC. At the Vanir courts, events and messages are recorded and an archive is created. By the 5th century BC. From brief records of events in different kingdoms, codes are compiled, one of which, the chronicle of Lu, has come down to us as part of the Confucian canon.

Continuation
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In addition to narratives describing certain events, the Confucians recorded in their works knowledge in the field public life, however needs Everyday life caused the emergence of the beginnings of a number of sciences and their further development.

The need to count time and compile a calendar was the reason for the development of astronomical knowledge. During this period, the position of chroniclers-historiographers was introduced, whose duties included studying astronomy and calendar calculation.

With the expansion of China's territory, knowledge in the field of geography also grew. As a result of economic and cultural contacts with other nationalities and tribes, a lot of information and legends have been accumulated regarding their geographical location, way of life, specific products produced there, local myths, etc.

During the Zhou Dynasty, medicine was separated from shamanism and witchcraft. The famous Chinese physician Bian Qiao described the anatomy, physiology, pathology and therapy. He is one of the first doctors to perform operations under anesthesia using a special drink.

In the field of military science, a significant contribution was made by the Chinese theorist and commander Sun Tzu (VI – V centuries BC). he is credited with the authorship of a treatise on the art of war, which shows the relationship between war and politics, indicates the factors influencing victory in war, and examines the strategy and tactics of warfare.

Among the numerous scientific directions, there was an agricultural school (nongjia). Books devoted to the theory and practice of agricultural farming contain essays that describe methods and methods of cultivating soils and crops, storing food, breeding silkworms, fish and edible turtles, caring for trees and soils, raising livestock, etc.

The period of the Zhou Dynasty was marked by the appearance of many art monuments of ancient China. Following the transition to iron tools, agricultural technology changed, coins came into circulation, and the technology of irrigation structures and urban planning improved.

Following major shifts in economic life and the development of crafts, noticeable changes took place in artistic consciousness, and new types of art emerged. Throughout the Zhou period, the principles of urban planning actively developed with a clear layout of cities, surrounded by a high adobe wall and separated by straight streets intersecting from north to south and from west to east, delimiting commercial, residential and palace quarters.

Applied art occupied a significant place during this period. Bronze mirrors inlaid with silver and gold are becoming widespread. Bronze vessels are distinguished by their elegance and richness of ornamentation. They became thinner-walled and decorated with inlays precious stones and non-ferrous metals. Artistic products for everyday use appeared: exquisite trays and dishes, furniture and musical instruments.

The first painting on silk belongs to the Zhanguo period. In the ancestral temples there were wall frescoes depicting the sky, earth, mountains, rivers, deities and monsters.

One of the remarkable features of the traditional civilization of the ancient Chinese empire is the cult of education and literacy. The beginning of the official education system was laid.

At the beginning of the 2nd century, the first explanatory dictionary appeared, and later a special etymological dictionary.

Scientific achievements in China of this era were also significant. Compiled in the 2nd century. BC. The treatise contains a condensed presentation of the main provisions of mathematical knowledge. This treatise sets out the rules for working with fractions, proportions and progressions, and the use of similarities right triangles, solving a system of linear equations and much more. Astronomical science has achieved particular success. For example, a text dating back to 168 BC indicates the movements of five planets. In the 1st century AD a globe was created that reproduced the movements of celestial bodies, as well as a prototype of a seismograph. An important achievement This period is the invention of a device called the “south indicator,” which was used as a nautical compass.

A striking example connecting theory and practice is history Chinese medicine. Doctors used big number herbal and mineral preparations. Medicines often included up to ten or more ingredients, and their use was very strictly dosed.

The imperial period of the history of ancient China is characterized by the emergence of a new genre historical works, the development of the genre of prose-poetic works “fu”, which were called “Han odes”. Literature pays tribute to sensual and fairy-tale themes; books of legends with fantastic descriptions are becoming widespread.

During the reign of Wu-di, the Music Chamber (Yue fu) was established at the court, where they collected and processed folk melodies and songs.

Architecture, sculpture and painting occupy a significant place in the culture of the ancient Chinese empire. Palace complexes were erected in the capitals. Numerous complexes of tombs of the nobility were created. Portrait painting is developing. The palace premises were decorated with portrait frescoes.

During the period of the Southern and Northern dynasties, active construction of new cities was carried out. From III to VI centuries. More than 400 new cities have been built in China. For the first time, symmetrical urban planning began to be used. Grandiose temple ensembles, rock monasteries, towers - pagodas are created. Both wood and brick are used.

By the 5th century, statues appeared in the form of huge figures. In grandiose statues we see the dynamics of bodies and facial expressions.

In the V – VI centuries. among various artistic products A significant place is occupied by ceramics, which in their composition become very close to porcelain. During this period, coating ceramic vessels with pale green and olive-colored glazes became widespread.

Paintings of the 4th–6th centuries. take the form of vertical and horizontal scrolls. They were written with ink and mineral paints on silk panels and were accompanied by calligraphic inscriptions.

Literary creativity of the 3rd – 4th centuries. was experiencing rapid growth. One can find court literature rich in folklore; oral poetic, which was almost always based on real events. The development of a new poetic genre “shi” dates back to this period - song-type poems based on folk melodies. Clerical, Confucian hagiographic and Buddhist literature are widespread.

“Painting of China” - Portrait of Li Bo - is a generalized image-symbol. There are many symbols, often incomprehensible to Europeans. I love the monotonous dream in the creations of Chinese artists. Medieval Chinese painting reached a brilliant peak. Chinese masters managed to embody the poetic beauty of nature. Ma Yuan. Li Qingzhao. Chinese artists did not so much convey the outlines of mountains.

“Architecture of Ancient China” - Landscape art. Cogs and road. Yellow River. Every chinese city. Territory. Architecture. Ancient Chinese. Pagodas. Yellow River. Dayanta. The great Wall of China. River feeding. Temples of Beijing. Ancient China. A building that has always stood alone. Yangtze. Round terraces of the altar. Forbidden City.

“The Artistic Culture of Ancient China” - Masters. Confucius. It was believed that everything that a person had during life, he should have after death. Teachings of Lao Tzu. Ancient Chinese traditional orchestra. Which, according to Confucius, is a means of education. Creed. Copies of houses. China. Lao Tzu. Control test. Path. Music of ancient China.

“Myths of China” - Questions: the god of war, the god of wealth, and also the patron of officials. Zhong Kui. Myths of Ancient China. Guandi. Huangdi. 2. God of war and wealth? Yu became the first emperor of the mythical Xia dynasty. in ancient Chinese mythology, a female deity in the guise of a half-woman, half-snake. Basian. in late Chinese mythology, the lord of demons.

"Culture of Ancient China" - A huge number of precious objects. Lacquer cup with lid. Bronze item. The beginning of the official education system was laid. Zhou and Zhanguo periods. Deformation of the feet. Architecture. Ceramic tripod. Clay model of a multi-story building. Ritual vessel "gui". Underground kingdom.

"Grand Theater of China" - The huge titanium and glass dome of the world's largest theater rests in the middle of a shallow pond. Most Grand Theatre peace. The longest bridge in the world is just being built in China, and the largest theater in the world has already been built in China and officially opened in 2007. Theater architecture. Scale. The smallest of the three, the theater hall is completely lined inside with silk: stripes of red, purple and orange.

1. The pagoda is:

A) mausoleum;

B) a residential building,

B) memorial tower.

A) two-story building;

B) pavilion;

B) pagoda.

A) cherished;

B) lost;

B) forbidden.

A) Deng Xiaoping;

B) Qin Shihuang