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The booklet makes a speciality of using colour in structure and layout, showcasing solid inside and house designs that stand out for his or her exceptional use of colours and colour aesthetics. The works hide layout in retail shops, eating places, places of work, resorts, banks, colleges, museums, and wearing and occasion amenities, and so on. The tasks featured diversity from well-designed interiors and exteriors which are wrapped in colourful facades, engaging humans to go to and luxuriate in the enchanting international of colours.
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Extra resources for Color in Space - Brightening It Up
Title-holders had to form a critical mass large enough to take the lead in local affairs and rework the social structure into something that can be identified as gentry society. This critical mass formed gradually as some families managed to acquire degrees over succeeding generations and gain the clout to redefine high status away from pure wealth in favour of the more constructed standard of gentility. Such families were needed to work the sorts o f hegemonic cultural strategies - bibliophilia, poetry, patronage that identified gentry status and reinforced gentry dominance to the exclusion of the merely wealthy.
19b; urban development: Wang Wenchu 1983:110. 76 TIMOTHY BROOK XU GUANGQI IN HIS CONTEXT 77 Early-Ming Shanghai could not boast the cultural heritage of the renowned Jiangnan metropolises of Suzhou, Hangzhou, or Nanjing. '^ Shanghai was able to produce a steady stream of degree holders starting in 1396. There were only three provincial examination sessions for which Shanghai could not claim at least one jurerv, Shanghai natives won as many as nine juren degrees in 1459, and ten in 1501. Performance at the capital examinations was weak in the first half of the fifteenth century, but thereafter became almost as impressive.
Demieville’s view that Jesuit science had a significant if indirect impact on Chinese intellectual culture squares with the opinion o f various historians o f Chinese science. Although these authors do not give Xu Guangqi’s conver sion to Christianity the weight it was accorded by Western writers prior to 1950, the place they accord him in Chinese history remains a distinguished one. Needham implies that the Ricci/Xu translation o f Euclid sparked a new wave o f Chinese mathematical work (SCC III: 52-53).