Bibliographic record
Abstract
Guanyin Who Brings Sons usually represented as a white-robed lady carrying a baby in her arms, is a famous goddess specializing in granting sons widely worshiped in China. Developed from a promise of Guanyin to bring children to people in the "Universal Gateway" chapter of Lotus Sutra, a significant scripture promoting Guanyin belief, she is not an independent deity different from Guanyin, the Bodhisattva Avalokitasvara or the Goddess of Mercy in Mahayana Buddhist tradition. Personalizing and embodying Guanyin's power of bringing children, she is one form of Guanyin's various manifestations. The establishment of the cult of Guanyin Who Brings Sons in China has a long history, which was closely associated with the development of Guanyin worship in China. Having the same Buddhist background as Guanyin, Guanyin Who Brings Sons experienced the same Chinese transformation as Guanyin did in her development in China. The Chinese transformation of Guanyin occurred under the impact of Chinese traditional culture, social values and indigenous religions after the worship of her had been introduced to China. The result of it is to make her widely accepted by the Chinese and to be deemed as a deity with Chinese characteristics. As a manifestation of Guanyin, Guanyin Who Brings Sons was also syncretized with Chinese culture and gained her Chinese image during the transformation. The Sinicized cult of Guanyin Who Brings Sons had different belief dimensions, which can be basically divided into orthodox Buddhism and folk Buddhism. Moreover, her duty was no longer confined to the function of granting sons. She was charged with the responsibilities concerning childbirth and childcare to become the patron of women and children. The objective of this thesis is not only to draw a sketch of the development of this cult in China from miracle tales, indigenous scriptures, scholars' field reports and other historical materials, but also to explore the different belief dimensions of this cult and compare the roles of Guanyin Who Brings Sons in these dimensions, in order to investigate the Chinese transformation reflected in them.
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.001 | 0.000 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.000 |
| Science and technology studies | 0.007 | 0.004 |
| Scholarly communication | 0.002 | 0.001 |
| Open science | 0.001 | 0.002 |
| Research integrity | 0.000 | 0.001 |
| Insufficient payload (model declined to judge) | 0.004 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".