The Book of Changes As a Mirror of the Mind: the Evolution of the Zhouyi in China and Beyond1
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The Role of Qing Æ…–In the Huainanziâ•Žs Ethics
Susquehanna University Scholarly Commons Religious Studies Faculty Publications 9-2015 The Role of Qing 情in the Huainanzi’s Ethics Matthew L. Duperon Susquehanna University Follow this and additional works at: http://scholarlycommons.susqu.edu/reli_fac_pubs Part of the Chinese Studies Commons, and the Religion Commons Recommended Citation Duperon, Matthew L., "The Role of Qing 情in the Huainanzi’s Ethics" (2015). Religious Studies Faculty Publications. Paper 1. http://scholarlycommons.susqu.edu/reli_fac_pubs/1 This Article is brought to you for free and open access by Scholarly Commons. It has been accepted for inclusion in Religious Studies Faculty Publications by an authorized administrator of Scholarly Commons. For more information, please contact [email protected]. The Role of Qing 情 in the Huainanzi’s Ethics Matthew Duperon Susquehanna University The second-century BCE text Huainanzi purports to be an exhaustive compendium of all knowledge needed to successfully govern a vast, diverse empire like the one administrated by the early Han dynasty. As such, it addresses topics from a range of theoretical and applied fields like military theory, politics and the administration of government, economics, geography, ritual practice, and much more, all within the metaphysical framework of correlative cosmology in vogue at the time. In developing an overall program for how the Han empire should be administered, the Huainanzi authors take normative stances on these issues, and the text consequently includes a great deal of ethical content. The authors’ syncretic vision based in correlative cosmology provides the meta-ethical foundation upon which they build this ethical program. Thus, their program of ethical self-cultivation—how humans can move from a state of imperfection toward one of sagely perfection—partakes of the same theoretical framework that shapes the argument of the text as a whole. -
“Daoism and Confucianism” In: Liu X. (Eds) Dao Companion to Daoist Philosophy
Lai Karyn. (2015) “Daoism and Confucianism” In: Liu X. (eds) Dao Companion to Daoist Philosophy. Dao Companions to Chinese Philosophy, vol 6. Springer, Dordrecht, pp. 489-511. This is the post-print version. The definitive version is to be found at: https://link-springer- com.wwwproxy1.library.unsw.edu.au/chapter/10.1007/978-90- 481-2927-0_21 This chapter relies on a distinction between Confucianism and Daoism made during the Han dynasty (漢朝: 206 BCE–220 CE) and further perpetuated in Chinese intellectual history. It examines the connections between pre-Qin (秦朝: 221– 206 BCE) Daoist and Confucian philosophies, focusing on their differences as well as similarities. While it has been traditionally accepted that there are many tensions, and even antagonism, between concepts and approaches in Daoist and Confucian thought, the discussion here also focuses on the historical linkages and philosophical continuities that at times blur the distinction between the two. The primary comparison here will be conducted at three levels: the individual within its environment, the socio-political world, and the cultivation of the self. These three levels of analysis are organized in three sections, from the more inclusive to the more specific. However, the sections are only theoretical divisions, since both Daoist and Confucian philosophies emphasize a concept of selfhood that focuses on an individual’s relationships with others, within a larger natural and cosmic environment. To more fully understand these comparisons, it is important also to examine the intellectual climate within which interactions between so- called Daoism and Confucianism took place. These details, including information gleaned from relatively recently discovered texts, are not merely tangential to our understanding of both philosophies. -
Study and Uses of the I Ching in Tokugawa Japan
Study Ching Tokugawa Uses of and I Japan the in Wai-ming Ng University Singapore National of • Ching $A (Book Changes) The of 1 particular significance has been book of a history. interest and in Asian East Divination philosophy basis its and derived from it on integral of Being civilization. Chinese within parts orbit the Chinese of the cultural were sphere, Japan traditional Ching development indebted for the the 1 of of its to aspects was culture. Japan The arrived in later sixth than the and little studied text in century no was (539-1186). Japan ancient readership expanded major It literate such Zen to groups as high-ranking monks, Buddhist courtiers, and period warriors medieval in the (1186- 1603). Ching scholarship 1 during reached Tokugawa its period the (1603-1868) apex Ching when the became 1 popular of the influential and Chinese This 2 most texts. one preliminary is provide work aims which brief Ching of overview 1 to essay a a scholarship highlighting Tokugawa Japan, in popularity themes: several of the the text, major writings, schools, the scholars, of/Ching and characteristics the and scholarship. 3 Popularity Ching The of the I popularity Ching Tokugawa of the The Japan in acknowledged I has been by a t• •" :i• •b Miyazaki Japanese number scholars. of Michio Tokugawa scholar of a thought, has remarked: "There by [Tokugawa] reached Confucians consensus was a pre-Tokugawa historical of the For overview Wai-ming in Japan, Ng, Ching "The 1 in text a see Japan," Quarterly Ancient (Summer Culture 1996), 26.2 Wai-ming 73-76; Asian and Ng pp. -
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The Impact of the Taoist Morality Book Taiwei Xianjun Gongguoge 太微仙君功过格 [Register of Merits and Demerits of the Divine Lord of Great Tenuity ]1
THE IMPACT OF THE TAOIST MORALITY BOOK TAIWEI XIANJUN GONGGUOGE 太微仙君功过格 [REGISTER OF MERITS AND DEMERITS OF THE DIVINE LORD OF GREAT TENUITY ]1 Chen Xia From the Southern Song dynasty to the Mid-Ming dynasty, Taoist rituals gained in popularity. At the same time, Taoist morality books were circulated as an important means to improve people’s moral life. In the Qin and Han dynasties, there were already similar morality books such as the Yushu 语书 [Book of Speeches], Xiaojing 孝经 [Book of Filial Piety], and the Nüjie 女戒 [Rules for Women]. However, moral- ity books as such first made their appearance in the Song dynasty. Morality book was the general name given to the popular books from all schools that urged people to do good. People also called this type of book “Benevolent Book,” “Text of Advice for People,” or “Book on Retribution.” Those names referred not only to religious morality books and secular tracts on improving mores, but also to rules writ- ten by the government, such as “imperial decrees,” and to popular morality plays. High-level officials, literati, craftsmen, and ordinary people all added to their compilation, popularization, and interpreta- tion. Taoism had a pioneering role in their evolution. Compiled under the Song dynasty, the Taishang ganying pian was both the first morality book and the first Taoist book of this kind. Taishang ganying pian, the Wenchang dijun yinzhiwen 文昌帝君阴骘文 [Lord Wenchang’s Text of Hid- den Administration], and the Guansheng dijun jueshi zhenjing 关圣帝君觉世 真经 [The Book of Enlightenment of Lord Guan] were called the “Three Sacred Classics of Morality Books” because they were widely read, exerted great influence, and were often commented upon. -
The Daoist Tradition Also Available from Bloomsbury
The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1. -
Mencius on Becoming Human a Dissertation Submitted To
UNIVERSITY OF HAWNI LIBRARY MENCIUS ON BECOMING HUMAN A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PHILOSOPHY DECEMBER 2002 By James P. Behuniak Dissertation Committee: Roger Ames, Chairperson Eliot Deutsch James Tiles Edward Davis Steve Odin Joseph Grange 11 ©2002 by James Behuniak, Jr. iii For my Family. IV ACKNOWLEDGEMENTS With support from the Center for Chinese Studies at the University of Hawai'i, the Harvard-Yenching Institute at Harvard University, and the Office of International Relations at Peking University, much of this work was completed as a Visiting Research Scholar at Peking Univeristy over the academic year 2001-2002. Peking University was an ideal place to work and I am very grateful for the support of these institutions. I thank Roger Ames for several years of instruction, encouragement, generosity, and friendship, as well as for many hours of conversation. I also thank the Ames family, Roger, Bonney, and Austin, for their hospitality in Beijing. I thank Geir Sigurdsson for being the best friend that a dissertation writer could ever hope for. Geir was also in Beijing and read and commented on the manuscript. I thank my committee members for comments and recommendations submitted over the course of this work. lowe a lot to Jim Tiles for prompting me to think through the subtler components of my argument. I take full responsibility for any remaining weaknesses that carry over into this draft. I thank my additional member, Joseph Grange, who has been a mentor and friend for many years. -
A Brief History of Chinese Poetry: Classical to Contemporary
A BRIEF HISTORY OF CHINESE POETRY: CLASSICAL TO CONTEMPORARY Title: A Brief History of Chinese Poetry: Classical to Contemporary Author: Phil Smith School: PS 41M Subject Area: Art/Poetry Grade Level: 6-8 Time Two 50-minute perioDs Required: Standards: Standard 1: Students will read, write, listen, and speak for information and understanding. As listeners anD readers, stuDents will collect Data, facts, anD iDeas; Discover relationships, concepts, anD generalizations; anD use knowleDge generateD from oral, written, anD electronically proDuceD texts. As speakers anD writers, they will use oral anD written language to acquire, interpret, apply, anD transmit information. Standard 2: Students will read, write, listen, and speak for literary response and expression. StuDents will read anD listen to oral, written, anD electronically proDuceD texts anD performances, relate texts anD performances to their own lives, anD Develop an unDerstanDing of the Diverse social, historical, anD cultural Dimensions the texts anD performances represent. As speakers anD writers, stuDents will use oral anD written language for self- expression anD artistic creation. (Source: http://www.p12.nyseD.gov/ciai/ela/elastanDarDs/elamap.html) Keywords / “Five Classics”: “Since the Han Dynasty (206 BCE-220BCE) the “Five Classics” Vocabulary: refer to a Divination manual, the Classic of Changes; the olDest anthology of poems, the Classic of Poetry; a collection of speeches anD Decrees, the Classic of Documents; a historical chronicle, the Springs and Autumns; anD three hanDbooks of rulers anD behavior nameD together as the Ritual.” Literati: “The northern state of Qin establisheD China’s first unifieD Dynasty (221-207 BCE) (The English worD “China” comes from Qin.) One key to Qin’s success was its Development of a bureaucracy of able scholars granteD official positions anD forgeD a bonD between written culture anD politics that woulD last until the late 20th century. -
(Shijing): on “Filling out the Missing Odes” by Shu Xi
Righting, Riting, and Rewriting the Book of Odes (Shijing): On “Filling out the Missing Odes” by Shu Xi Thomas J. MAZANEC University of California, Santa Barbara1 A series of derivative verses from the late-third century has pride of place in one of the foundational collections of Chinese poetry. These verses, “Filling out the Missing Odes” by Shu Xi, can be found at the beginning of the lyric-poetry (shi 詩) section of the Wenxuan. This essay seeks to understand why such blatantly imitative pieces may have been held in such high regard. It examines how Shu Xi’s poems function in relation to the Book of Odes, especially their use of quotation, allusion, and other intertextual strategies. Rather than imitate, borrow, or forge, the “Missing Odes” seek to bring the idealized world of the Odes into reality by reconstructing canonical rites with cosmic implications. In so doing, they represent one person’s attempt to stabilize the chaotic political center of the Western Jin in the last decade of the third century. The “Missing Odes” reveal that writing, rewriting, ritualizing, and anthologizing are at the heart of early medieval Chinese ideas of cultural legitimation. Introduction If one were to open the Wenxuan 文選, the foundational sixth-century anthology compiled by Crown Prince Xiao Tong 蕭統 (501–531), and turn to the section on shi- poetry 詩 in hopes of understanding early medieval lyricism, the first pages would present one with a curious series of six poems, different in style and tone from the more famous works that follow. This set of tetrametric verses by Shu Xi 束皙 (ca. -
I Ching, Psychology of Heart, and Jungian Analysis Shen Heyong Gao Lan Theo A
Psychological Perspectives. Vol. 49: No. 1; Jan-June 2006, p. 61-78 I Ching, Psychology of Heart, and Jungian Analysis Shen Heyong Gao Lan Theo A. Cope Department of Psychology South China Normal University Guangzhou, China Abstract In the Chinese traditional culture, I Ching has been called the "top of all Classics", and "the origin of the great Dao". There has been an embracing of rich psychological thoughts, and specific systems of psychology. The purpose of this paper is to elaborate the Chinese cultural psychology beyond the book, and the relationship of Jungian psychology and Chinese culture, through the analysis of the "heart" characters in the I Ching, the meaning of heart in the book, and archetypal images in the hexagrams. Key Words: I Ching, Jungian Psychology, Chinese Culture, Psychology of Heart In the Chinese traditional culture, I Ching has been called the “best of all classics”, and “the origin of the great Dao (Tao).” China is the first homeland of psychology, there has been embracing rich psychological thoughts, and specific systems of psychology. The purpose of this paper is to elaborate the Chinese cultural psychology beyond the book, and the relationship of Jungian psychology and Chinese culture, through the analysis of the “heart” character in the I Ching, the meaning of heart in the book, and archetypal images in the hexagrams. We shall briefly consider the import of this Chinese text for Jungian psychology as well as its significance at the Eranos Sessions on the I Ching. I. The Background of the I Ching Cultures have traditional works that are revered and attain mythic status with the passage of time. -
An Asian Ethics of Hospitality: Hospitality in Confucian, Daoist and Buddhist Philosophy
An Asian Ethics of Hospitality: Hospitality in Confucian, Daoist and Buddhist philosophy Martine Berenpas Leiden University, Institute for Philosophy Leiden 2300RA The Netherlands [email protected] KEY THEMES The ethics of Asian hospitality Hospitality in Confucianism, Daoism and Buddhism A comparative study in hospitality Introduction The past couple of decades have witnissed an enormous interest in comparative thinking and a revivial of interest in Chinese philosophy. Comparative philosophy is aimed at the search for identifying similarities and differences between Western and Eastern philosophical traditions in order to elaborate on modern sociopolitical problems such as gender inequality, ecological civilization and immigration issues. Especially in a time of rapid globalization and problems that exceeds national borders, it is nowadays necessary to leave the beaten track and explore new streams of thought. In the case of hospitality studies, it seems more than obvious that we should not only include a Western analysis of hospitality, but that we should explore other perspectives as well. We should not pursue an understanding of hospitality that can only be understood from a Western perspective, but we should extend our understanding to other cultures to get a much fuller and more diverse look on the nature and practice of hospitality. This current chapter will try to fill the gap by discussing hospitality in the three major Chinese philosophical systems; Confucianism, Daoism and (Chinese) Buddhism. As Lashley in Chapter two already notes; the requirement to be hospitable has been an important theme of human moral systems across the globe. It is therefore not a surprise that the three major Chinese philosophical traditions revolve around the question how to be virtuous in a life with others. -
The I Ching, Yin-Yang, and the "Five Forces"
THE I CHING, YIN-YANG, AND THE "FIVE FORCES" Russell Kirkland Modern scholarship (both Chinese and Western) has confirmed that the I ching (Book of Change) originated during the early Chou dynasty, i.e., about 1000 BCE. It is essentially a textual oracle -- a system that allows people to tap into the fundamental realities of life. One of the text's early commentaries (the Shuo-kua) states that the I ching was created by ancient sages: they observed the processes that operate in the world and discovered underlying principles, by which one can understand why certain activities lead to success and others lead to failure. Those principles were said to be unvarying, because they are inherent within the nature of things, but everything else in the world changes. According to this understanding, the I ching allows people to peer into the processes that operate in the changing world, and to discover how to bring their activities into alignment with those processes. Chinese thinkers of the classical period and later ages developed the philosophical implications of the I ching, and built the system of oracles into a storehouse of human wisdom. At first, that development was very slow. Until around the fifth century BCE, the I ching generally remained the province of diviners -- people who worked in the service of rulers and noblemen, and used the oracle to answer their questions (as the diviners of the Shang dynasty had done with their "oracle bones"). During the Eastern Chou dynasty, anonymous commentaries to the I ching began to appear. Though in Han times they were all incorporated into the text as the I ching's "wings," historical research has revealed that the commentaries were the product not of one continuous tradition, but rather of different traditions: 1. -
1 Daoism and the Universal Declaration on Human Rights and Bioethics1 by Bede Benjamin Bidlack, Saint Anselm College, USA Third
Daoism and the Universal Declaration on Human Rights and Bioethics1 by Bede Benjamin Bidlack, Saint Anselm College, USA Third International Bioethics, Multiculturalism and Religion Workshop and Conference Hong Kong, China SAR, December 3-5, 2013 Introduction In his 1948 introduction to Human Rights: Comments and Interpretations, Jacques Maritain wrote that the philosophers of various religious traditions who contributed to the UNESCO Universal Declaration of Human Rights could agree on the idea of human rights in practice, but differed in their first principles, or truth claims, that supported their assertion that all people have rights. “‘Yes,’ they said, ‘we agree about the rights but on condition that no one asks us why’” (Maritain 1948, i). While that approach initially served, Maritain did assert that truth claims matter because the practical implementation of those rights will differ so long as the rationales behind the rights remain disparate (Maritain 1948, iii). I am grateful to the organizers of this meeting and the preceding meetings in Jerusalem (2009) and Rome (2011), where different religious positions can have a discussion and perhaps move closer to a unified rationale for human rights, in general, and human rights in bioethics in particular. Rights talk is not historically Daoist. Daoists can, however, identify theology in their tradition supportive of human rights. Global discussions of human rights is divided not only across theory and practice, as Maritain points out, but also across the place of rights with regard