The Role of Qing Æ…–In the Huainanzi╎s Ethics
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
“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. -
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 Ideology and Significance of the Legalists School and the School Of
Advances in Social Science, Education and Humanities Research, volume 351 4th International Conference on Modern Management, Education Technology and Social Science (MMETSS 2019) The Ideology and Significance of the Legalists School and the School of Diplomacy in the Warring States Period Chen Xirui The Affiliated High School to Hangzhou Normal University [email protected] Keywords: Warring States Period; Legalists; Strategists; Modern Economic and Political Activities Abstract: In the Warring States Period, the legalist theory was popular, and the style of reforming the country was permeated in the land of China. The Seven Warring States known as Qin, Qi, Chu, Yan, Han, Wei and Zhao have successively changed their laws and set the foundation for the country. The national strength hovers between the valley and school’s doctrines have accelerated the historical process of the Great Unification. The legalists laid a political foundation for the big country, constructed a power framework and formulated a complete policy. On the rule of law, the strategist further opened the gap between the powers of the country. In other words, the rule of law has created conditions for the cross-border family to seek the country and the activity of the latter has intensified the pursuit of the former. This has sparked the civilization to have a depth and breadth thinking of that period, where the need of ideology and research are crucial and necessary. This article will specifically address the background of the legalists, the background of these two generations, their historical facts and major achievements as well as the research into the practical theory that was studies during that period. -
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. -
Foreigners and Propaganda War and Peace in the Imperial Images of Augustus and Qin Shi Huangdi
Foreigners and Propaganda War and Peace in the Imperial Images of Augustus and Qin Shi Huangdi This thesis is presented by Dan Qing Zhao (317884) to the School of Historical and Philosophical Studies in total fulfilment of the requirements for the degree of Master of Arts in the field of Classics in the School of Historical and Philosophical Studies Faculty of Arts University of Melbourne Principal Supervisor: Dr Hyun Jin Kim Secondary Supervisor: Associate Professor Frederik J. Vervaet Submission Date: 20/07/2018 Word Count: 37,371 TABLE OF CONTENTS Acknowledgements i Translations and Transliterations ii Introduction 1 Current Scholarship 2 Methodology 7 Sources 13 Contention 19 Chapter One: Pre-Imperial Attitudes towards Foreigners, Expansion, and Peace in Early China 21 Western Zhou Dynasty and Early Spring and Autumn Period (11th – 6th century BCE) 22 Late Spring and Autumn Period (6th century – 476 BCE) 27 Warring States Period (476 – 221 BCE) 33 Conclusion 38 Chapter Two: Pre-Imperial Attitudes towards Foreigners, Expansion, and Peace in Rome 41 Early Rome (Regal Period to the First Punic War, 753 – 264 BCE) 42 Mid-Republic (First Punic War to the End of the Macedonian Wars, 264 – 148 BCE) 46 Late Republic (End of the Macedonian Wars to the Second Triumvirate, 148 – 43 BCE) 53 Conclusion 60 Chapter Three: Peace through Warfare 63 Qin Shi Huangdi 63 Augustus 69 Conclusion 80 Chapter Four: Morality, Just War, and Universal Consensus 82 Qin Shi Huangdi 82 Augustus 90 Conclusion 104 Chapter Five: Victory and Divine Support 106 Qin Shi Huangdi 108 Augustus 116 Conclusion 130 Conclusion 132 Bibliography 137 ACKNOWLEDGEMENTS I would like to offer my sincerest thanks to Dr Hyun Jin Kim. -
The Book of Changes As a Mirror of the Mind: the Evolution of the Zhouyi in China and Beyond1
i i i i The Book of Changes as a Mirror of the Mind: The Evolution of the Zhouyi in China and Beyond1 Richard J. Smith (司馬富) George and Nancy Rupp Professor of Humanities and Professor of History Rice University April 10-12, 2009 Paper for the Fourth International Conference of Analytical Psychology and Chinese Culture, Fudan University, Shang- hai, PRC. 1 Portions of this paper have been drawn from Richard J. Smith, Fathom- ing the Cosmos and Ordering the World: The Yijing (I-Ching, or Classic of Changes) and Its Evolution in China (Charlottesville: University of Virginia Press, 2008) The rest of it is based on my ongoing work on a companion volume, tentatively Eternal Writ: The Globalization of the Yijing (I Ching or Classic of Changes). 1 i i i i i i i i The Book of Changes as a Mirror of the Mind I. Introduction A nineteenth century Chinese commentary on the Yijing (易經; aka I Ching) states succinctly: “The Changes is the mirror of men’s minds” (易者人心之鏡也).”2 In other words, there are as many versions of the Yijing as there are readers of the docu- ment and commentators upon it.3 According to the editors of late imperial China’s most important literary compilation, the Complete Collection of the Four Treasuries (四庫全書; here- after, the Four Treasuries), interpreting the Yijing is like play- ing chess, no two games are alike, and there are infinite possi- bilities.4 This was especially the case because the Classic of Changes was not merely a book of wisdom; it was also a div- inatory text, a cryptic and often highly personal guide to “the mind of Heaven” (天心).5 Over the course of more than two millennia, thousands of commentaries were written on the Changes, each reflecting a distinctive technical, philological, religious, philosophical, lit- erary, social or political point of view.6 Interpretive variables 2 何毓福, 易鏡 (n.p. -
Tilting Vessels and Collapsing Walls—On the Rhetorical Function Of
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by OpenEdition Extrême-Orient Extrême-Occident 34 | 2012 Political Rhetoric in Early China Tilting Vessels and Collapsing Walls—On the Rhetorical Function of Anecdotes in Early Chinese Texts Vases qui basculent, murs qui s’effondrent — De la fonction rhétorique des anecdotes en Chine ancienne 欹器與壞城——論中國古代軼事文學的修辭功效 Paul van Els Electronic version URL: http://journals.openedition.org/extremeorient/259 DOI: 10.4000/extremeorient.259 ISSN: 2108-7105 Publisher Presses universitaires de Vincennes Printed version Date of publication: 1 November 2012 Number of pages: 141-166 ISBN: 978-2-84292-352-5 ISSN: 0754-5010 Electronic reference Paul van Els, « Tilting Vessels and Collapsing Walls—On the Rhetorical Function of Anecdotes in Early Chinese Texts », Extrême-Orient Extrême-Occident [Online], 34 | 2012, Online since 01 November 2015, connection on 01 May 2019. URL : http://journals.openedition.org/extremeorient/259 ; DOI : 10.4000/ extremeorient.259 © PUV Extrême-Orient, Extrême-Occident, 34 – 2012 Tilting Vessels and Collapsing Walls—On the Rhetorical Function of Anecdotes in Early Chinese Texts 1 Paul van Els Introduction Texts from early China (roughly: the irst half a millennium BCE) are teeming with anecdotes. They tell us what happened to a foolish farmer, an adulterous spouse, or other unnamed people, but more often they relate events involving actual historical persons, mentioned by name. Take, for instance, this anecdote about Duke Huan of Qi (7th c. BCE) and his wise wheelwright, as recorded in the book Master Zhuang (Zhuangzi): Duke Huan was reading a book in his hall when a wheelwright named Flat, who was chiseling a wheel in the courtyard below the hall, put aside his mallet and chisel, walked up to the duke and asked him: “That book you are reading, may I ask whose words it contains?” Duke Huan replied: “These are the words of sages.” “Are these sages still alive?” asked wheelwright Flat. -
The Seal of the Unity of the Three SAMPLE
!"# $#%& '( !"# )*+!, '( !"# !"-## By the same author: Great Clarity: Daoism and Alchemy in Early Medieval China (Stanford University Press, 2006) The Encyclopedia of Taoism, editor (Routledge, 2008) Awakening to Reality: The “Regulated Verses” of the Wuzhen pian, a Taoist Classic of Internal Alchemy (Golden Elixir Press, 2009) Fabrizio Pregadio The Seal of the Unity of the Three A Study and Translation of the Cantong qi, the Source of the Taoist Way of the Golden Elixir Golden Elixir Press This sample contains parts of the Introduction, translations of 9 of the 88 sections of the Cantong qi, and parts of the back matter. For other samples and more information visit this web page: www.goldenelixir.com/press/trl_02_ctq.html Golden Elixir Press, Mountain View, CA www.goldenelixir.com [email protected] © 2011 Fabrizio Pregadio ISBN 978-0-9843082-7-9 (cloth) ISBN 978-0-9843082-8-6 (paperback) All rights reserved. Except for brief quotations, no part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage and retrieval system, without permission in writing from the publisher. Typeset in Sabon. Text area proportioned in the Golden Section. Cover: The Chinese character dan 丹 , “Elixir.” To Yoshiko Contents Preface, ix Introduction, 1 The Title of the Cantong qi, 2 A Single Author, or Multiple Authors?, 5 The Dating Riddle, 11 The Three Books and the “Ancient Text,” 28 Main Commentaries, 33 Dao, Cosmos, and Man, 36 The Way of “Non-Doing,” 47 Alchemy in the Cantong qi, 53 From the External Elixir to the Internal Elixir, 58 Translation, 65 Book 1, 69 Book 2, 92 Book 3, 114 Notes, 127 Textual Notes, 231 Tables and Figures, 245 Appendixes, 261 Two Biographies of Wei Boyang, 263 Chinese Text, 266 Index of Main Subjects, 286 Glossary of Chinese Characters, 295 Works Quoted, 303 www.goldenelixir.com/press/trl_02_ctq.html www.goldenelixir.com/press/trl_02_ctq.html Introduction “The Cantong qi is the forefather of the scriptures on the Elixir of all times. -
A Study of Shen Dao
慎到 A STUDY OF SHEN DAO John Emerson Copyright 2012 John Emerson [email protected] SHEN DAO: MYSTIC AND BUREAUCRAT I Shen Dao was a member of the Jixia Academy in Qi during the Hundred Schools era, sometime between 350 BC and 275 BC. Xunzi criticized him, Xunzi’s student Han Feizi acknowledged him as one of three masters of Legalism (along with Shang Yang and Shen Buhai), and the author of the Tianxia chapter of Zhuangzi discussed him at some length. Details about his life are scanty and uncertain, but at least we can be sure that he existed and was not purely legendary. The Hundred Schools era was perhaps the most fertile period in the history of Chinese philosophy, but because of censorship and the destruction of war, few of its texts survive, usually in heavily-edited late versions, and many figures are known only as names attached to anecdotes. In the case of Shen Dao, the available material consists of a late text called the Shenzi, the three discussions mentioned above, and scattered quotations and anecdotes of widely differing value. Thompson has carefully edited the materials that remain and I have used his text. Shen Dao is classified sometimes as a Daoist, sometimes as a Legalist, and sometimes as a follower of Huanglao, but these late retrospective classifications are not very helpful. There were no organized Daoist, Legalist, or Huanglao schools comparable to the Mohist and Confucian schools, and in effect, these classifications merely serve to lump tendencies. Insofar as these three labels mean anything, they are probably all applicable to Shen Dao.1 Given the decimation of the sources, it’s hard to discuss the history of Chinese philosophy during that era without the help of speculative assumptions. -
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. -
TAOISM and CONFUCIANISM (Through the Han Dynasty) Russell
TAOISM AND CONFUCIANISM (through the Han Dynasty) Russell Kirkland For: Encyclopedia of Taoism The relationship of early Confucianism and Taoism was more complex than many modern minds imagine. Looking back through 2000 years, with lenses shaped by modern Confucian and Western biases, we have commonly assumed that Taoism arose mainly as a reaction against Confucianism. Indeed, many writers have simplistically presented Confucianism and Taoism in a dualistic caricature. A more realistic appraisal requires careful analysis of the social, cultural and political realities of early China. Modern assumptions that Confucianism was founded by Confucius and Taoism by "Lao- tzu" are in error. Confucius, for his part, maintained that his ideals were not his own formula- tions, but only a restatement of the values bequeathed by the wise and virtuous men of earlier eras. There is some reason to believe that certain behaviorial ideals, stressing honor and propri- ety, had in fact been cherished, and at least sometimes practiced, by members of the ruling clans of the various statelets of Confucius' day. But those ideals of noblesse oblige were trans- formed by Confucius from a social ideal, requiring aristocratic status, into a moral ideal that any conscientious man should develop and practice. Yet all Confucians considered social responsi- bility a primary concern. Even the more "cosmic" or "mystical" dimensions of classical Confu- cianism C e.g., in the Zhongyong C retain a social focus, insisting that the ultimate reason for a person to cultivate Confucian ideals is to lead a socio-political transformation. Despite the dis- parities between other proponents of classical Confucianism, such as Mencius (Mengzi) and Hsün-tzu (Xunzi), their core concerns were resolutely humanistic. -
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.