DOCSLIB.ORG

A Reconstruction of Zhuangzi's Philosophy on Transcendence

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

religions Article The Big and the Great: A Reconstruction of Zhuangzi’s Philosophy on Transcendence Limei Jiang Center of Value & Culture, School of Philosophy, Beijing Normal University, Beijing 100875, China; [email protected] Received: 29 November 2018; Accepted: 25 December 2018; Published: 4 January 2019 Abstract: This essay attempts to demonstrate the logic of Zhuangzi in his different attitudes toward “debate on big and small” by bringing into discussion the two versions of translation in the English languages, which provide a new approach to analyze the difference in the controversial commentaries on Zhuangzi. This essay points out that the ideal of “free and easy wandering” is a type of positive pleasure. By means of rational thinking and imagination, one’s searching for the external values is turned into the internal pursuit for wisdom in the transformation of things. Zhuangzi’s theory of transcendence not only provides the subject with multi-perspectives, but also substitutes the self-identity with self-value. Through the interaction between self-awareness and self-reaction, the subject can be unified with the great Dao through purposive activities. However, Guo Xiang’s commentary cancels the necessity of self-cultivation and negates the purposefulness of the subject, which underestimates the value of Zhuangzi’s construction of transcendence. Keywords: positive pleasure; purposiveness; self-awareness; self-reflection; no-self 1. Introduction The “debate on big and small” (xiaoda zhi bian小'K¨) was raised in the first chapter, Free and Easy Wandering (xiaoyaoyou逍e8), of the Zhuangzi. It is also discussed in other chapters such as On Making Things Fit Together (qiwulunPiº) and Autumn Waters (qiushuiË4). However, there are two different kinds of attitudes towards the big and the small in the text, which are: (1) it praises the big and disparages the small; (2) the coming together in unity of the big and the small. The former has been regarded as an expression of a philosophy of transcendence and the latter has been viewed as relativism or skepticism which rejects distinctions. The transmitted commentaries have also revolved around these topics resulting in controversy. Guoxiang郭a argues for the consistency of the status that the large and small can both achieve, while Lin Xiyi林希8, Luo MiandaoW勉S, Shi DeqingÊ·清, and Wang Fuzhi王+K hold that the large is much better than the small. In order to solve this confliction, Liu Xiaogan put forth a two-world framework of Zhuangzi: an earthy or secular world and transcendent and spiritual world (Liu 2014, p. 204). Chad Hansen explains the reason and logic in Zhuangzi’s relativist position from a pluralistic and naturalistic perspective on language (Hansen 1992), while Coutinho uses theoretical appreciation to point out that Zhuangzi is a pragmatist and not a relativist (Coutinho 2004, p. 165). This essay argues that Zhuangzi’s philosophy is a transcendent philosophy with humanism. By utilizing two different English translations of “da'”, this essay attempts to demonstrate the internal logic of Zhuangzi’s theory on the relationship between the two and also explores the possibility of connecting the Free and Easy Wandering chapter with the On Making Things Fit Together chapter. Moreover, this essay also points out some problems and insufficiencies with Guo Xiang’s interpretation of Zhuangzi. By offering a close reading of selected parts of Zhuangzi with respect to the topic of big Religions 2019, 10, 30; doi:10.3390/rel10010030 www.mdpi.com/journal/religions Religions 2019, 10, 30 2 of 10 and great, the essay aims to demonstrate Zhuangzi’s theory of individual transcendence from the perspectives of value/fact, self-transformation/transformation of things, and self-identity/self-value. 2. The Big and the Great In Chinese, the concept of “big/great” (da') and “small” (xiao小) has many connotations and a high degree of ambiguity. They are used not only to describe the size of things, but also to describe the quantity and height of things. In addition, “big” and “small” in Chinese can be used as an adjective and as a noun; however, when used as a noun it is mainly used as word type.1 In contrast, there are two types of translation in English translations of the Zhuangzi, and in essays which discuss the “debate on big/great and small”. One translation is “big and small,” used for example by Watson(1968) , and Ziporyn(2009). Another kind of translation is “great and small,” employed for example by A.C. Graham (Graham 1981), James Legge (Legge 1891), Mair(Mair 1994), Hyun Höchsmann with Yang Guorong (Höchsmann and Yang 2007) and Liu Xiaogan (Liu 2014), among others. Chad Hansen simultaneously uses both of these translations; he points out that stories in the first chapter deal with the great and small, while large and small in the second chapter discuss the relativity of comparative distinctions (Hansen 1992, p. 272). If we look at how these translators treat instances of “da'” in the Free and Easy Wandering chapter (the form underneath), we may conclude that Graham, Ziporyn, Höchsmann and others do not specifically differentiate “da,” while Legge and Mair both use “da” very precisely. Both of them tend to use “big” or “huge” to describe the largeness of a thing’s shape, and choose “great” to explain formless and imageless things, emotions, knowledge, etc. Translator Great Big Large Huge Boat, bird’s Graham Wings, tree back Wind, knowledge, Boat, calabash, Legge accumulation of water, words bottle-gourds, tree, yak Mair Knowledge, speech, fear Fish (kun), tree Gourd Bird (Peng) Watson Wings Gourd, tree Boat Kun, gourd Ziporyn Gourd Gourd Gourd Kun, tree Höchsmann and Boat, bowl calabash, Wings Yak, clouds Yang tree, yak Peng, bird, Bird, gourd, Liu gourd Peng, In English, what “big” and “small” point to is the differences of a things’ quantity, degree, shape in space, while “great” denotes a state of superiority in addition to its original meaning of “large.” However, in Chinese, these two concepts are used in combination. If we bring the difference between the English words “big” and “great” into our discussion, we may have a different approach to demonstrate Zhuangzi’s attitude toward “da',” which will also provide a different perspective for understanding divergences in later commentaries on the “debate of big and small.” Zhuangzi prefers to employing very concrete beings to provide inspirations for imaginative space, which helps to create a psychological feeling of being “vast and far off.” The Free and Easy Wandering chapter opens with the back of Kun and the wings of Peng, orientating readers towards the imagination of their largeness. Zhuangzi then describes even greater spaces through proceeding descriptions: (1) 1 Chris Fraser makes a distinction between word type and word occurrence in the using of nouns in Chinese. He states that a word type is a word as identified generally, apart from its use in any particular context, while a word occurrence is a particular instance of a word in a particular sentence (Fraser 2007). Religions 2019, 10, 30 3 of 10 the Northern Darkness and Southern Darkness which can contain Kun and Peng and (2) the movement from the Northern Darkness to the vaster cosmic space of the Southern Darkness. The size of boats, winds, trees-of-heaven, and gourds in the following paragraphs are all used to express “largeness” in terms of their spatiality. He Bo of the Autumn Waters chapter and the story of Ren Gongzi fishing in the Externalizing Things (waiwu外i) chapter also express an appreciation for “largeness,” in order to illustrate the shallow knowledge of the subject due to their shortsighted views and limited mind. The quest for the essence of “da” not only fits with the rules of life and growth, but also reflects people’s pursuit for space.2 Confucius also mentioned that “benevolent persons enjoy mountains, wise persons enjoy rivers,” people become more open and carefree in their hearts when they enjoy the vastness of mountains and oceans, obtaining an appreciation for beauty and spiritual happiness. Moreover, Zhuangzi uses his exasperation with the turtledove and cicada to compare the difference in abilities and in the relative superiority of opinions that come from the size of the body in order to explain the exquisite spirit contained in “pursuing to fly south” (tunan zhi zhi图WK志). He uses the term “its vision below” (shixia Æ下) to explain the diverse viewpoints people have according to their respective positions. Based on the foundation of the original spatial meaning of “da,” Zhuangzi expands it to temporal and spiritual levels. He states that “small knowledge does not come up to large knowledge, and that few years do not come up to many years,” “big/many and small/few” (both use da'and xiao小) being used here portrays the quantity of one’s years and of one’s wisdom. Through the discussion of the relativity of the big/great and the small (especially the relativity of the big), Zhuangzi rebukes the people’s blind opinion of themselves as high, reminding them of the limitations inherent in the shape of their bodies, lives, and wisdom and thus he “gives us a greater and more accurate appreciation of our true place in the world.” (Ivanhoe 1996, p. 210) As a result, people are encouraged to break out of their own limitations to seek the unlimited, constantly seeking for the big and bigger until they finally become great. Zhuangzi artfully uses the continuity between “big” and “great” to turn people’s search for greatness into a subjective intuitional feeling and rationally deduced autonomy, people’s quest for an externally great space is been turned into a quest for an internal wisdom. Therefore, in Zhuangzi’s opinion, obtaining spiritual freedom is the process of a subject moving towards “dependencelessness” (wudai无待).
Recommended publications
  • 1 the 4 Discourses of the Dao: Zhuangzi Meets Lacan Shunyamurti

    1 the 4 Discourses of the Dao: Zhuangzi Meets Lacan Shunyamurti

    The 4 Discourses of the Dao: Zhuangzi Meets Lacan Shunyamurti speaks: So tonight, let’s explore more deeply: how does a Taoist sage deal with the end of the world? And how does one relate to those who are either in denial or wanting to resist or trying to prematurely bring about a new age before the end of this one? The Taoist understands the order of things and what must be eliminated and cleansed before a new creation can take place, but that must happen microcosmically within the sage’s mind and heart. So in Song 5, that was sung very beautifully by the Daughters of Nothingness, Lao Tzu says: “For the Tao to function fully, both heaven and earth must separate from duality.” This is a very subtle point: heaven and earth seem to be two, but they’re not, they’re only one. So we have to understand the difference between a distinction and a duality. In the same way we can see two sides of a coin as actually being one: nirvana, samsara—heaven and earth—must be realized as a single whole. The sage doesn’t simply leave the world and enter into the transcendent Nothingness and have nothing to do with the samsara, but acts in the samsara, seeing it as nirvana, realizing its perfection, and not being fooled by the apparent events that are occurring in the simulation, but understanding their true significance. So heaven and earth are indifferent to each other because each is nondifferent from the One. The transcendent One is also the immanent One, but that One from which the world and the transcendent derive is present in each.
  • Skepticism and Pluralism Ways of Living a Life Of

    Skepticism and Pluralism Ways of Living a Life Of

    SKEPTICISM AND PLURALISM WAYS OF LIVING A LIFE OF AWARENESS AS RECOMMENDED BY THE ZHUANGZI #±r 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 AUGUST 2004 By John Trowbridge Dissertation Committee: Roger T. Ames, Chairperson Tamara Albertini Chung-ying Cheng James E. Tiles David R. McCraw © Copyright 2004 by John Trowbridge iii Dedicated to my wife, Jill iv ACKNOWLEDGEMENTS In completing this research, I would like to express my appreciation first and foremost to my wife, Jill, and our three children, James, Holly, and Henry for their support during this process. I would also like to express my gratitude to my entire dissertation committee for their insight and understanding ofthe topics at hand. Studying under Roger Ames has been a transformative experience. In particular, his commitment to taking the Chinese tradition on its own terms and avoiding the tendency among Western interpreters to overwrite traditional Chinese thought with the preoccupations ofWestern philosophy has enabled me to broaden my conception ofphilosophy itself. Roger's seminars on Confucianism and Daoism, and especially a seminar on writing a philosophical translation ofthe Zhongyong r:pJm (Achieving Equilibrium in the Everyday), have greatly influenced my own initial attempts to translate and interpret the seminal philosophical texts ofancient China. Tamara Albertini's expertise in ancient Greek philosophy was indispensable to this project, and a seminar I audited with her, comparing early Greek and ancient Chinese philosophy, was part ofthe inspiration for my choice ofresearch topic. I particularly valued the opportunity to study Daoism and the Yijing ~*~ with Chung-ying Cheng g\Gr:p~ and benefited greatly from his theory ofonto-cosmology as a means of understanding classical Chinese philosophy.
  • Basic Theory for Martial Arts and Oriental Health Practice Prepared By

    Basic Theory for Martial Arts and Oriental Health Practice Prepared By

    Basic Theory for Martial Arts and Oriental Health Practice Prepared by: Jeffrey W. Helaney, D.Sc. Oriental Medicine & gthDan TaeKwon-Do The theories mentioned in this study guide comprise the basic conceptual framework of most Traditional Chinese Medicine modalities and eastern martial arts styles. When used separately or together the constructs form as simplistic method for viewing the interactions of the human body and the universe itself Regardless of the methodology used to diagnosis an illness, to treat a patient's complaints, or to focus a martial arts attack basic understanding of the process needed to affect change (from an eastern perspective) can be found utilizing one or more of theses theories. It is beyond the scope of this study guide to delve deeply into oriental medical theory or methods of attack. Volumes can and have been written on each subject. This outline is designed to give the student a basic understanding of how most eastern traditions view the functioning of the human body. A basic understanding of these theories and the meridian system is a prerequisite for progressing beyond the rank of 1st Degree Black Belt in this school. fig 1-1 Common characters on left, simplified characters on right Pire Water Table: 1 -2 Chart of Common Sun :Moon Concepts in Yin :MaCe PemaCe And Yang Theory 'fuJ:ess (])eficient )lctive Inactive P.nergy :Matter Punction Porm Yin and Yang are opposites, relative to each other. Nothing in nature is either wholly yin or wholly yang. Everything contains the essence of the other inside it. Yin and Yang are constantly changing balance, with each attempting to gain dominance.
  • L Rathnam Dissertation

    L Rathnam Dissertation

    The Politics of Skepticism: Montaigne and Zhuangzi on Freedom, Toleration, and the Limits of Government by Lincoln Edward Ford Rathnam A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Political Science University of Toronto © Copyright by Lincoln Edward Ford Rathnam 2018 ii The Politics of Skepticism: Montaigne and Zhuangzi on Freedom, Toleration, and the Limits of Government Lincoln Rathnam Doctor of Philosophy Department of Political Science 2018 Abstract: Contemporary political discourse often centers on a shared set of normative commitments: freedom, toleration, and limited government. This dissertation examines the theoretical basis for these commitments, through a comparative study of two eminent skeptics: Michel de Montaigne and Zhuangzi. Both develop forms of skepticism that are rooted in analyses of the phenomena of diversity and disagreement. They contend that our inability to reach convergence on central philosophical questions demonstrates the fundamental limitations of human knowledge. I argue that both offer novel and powerful arguments connecting these skeptical epistemological theses with the relevant normative commitments. In particular, both take skepticism to advance human freedom, by clearing away obstacles to effective action. As beings who are raised within a particular community, we inevitably acquire certain habits that constrain the forms of thought and action open to us. Skepticism helps us to recognize the contingency of those forms. In the interpersonal realm, both writers contend that skepticism generates an attitude of toleration towards others who live differently. This is because it undermines the theoretical claims upon which most forms of intolerance are constructed. I defend this claim with reference to the various forms of intolerance that existed in each writer’s context, Warring States era China and France during the Wars of Religion.
  • The Alchemical Body in Daoism

    The Alchemical Body in Daoism

    The Alchemical Body in Daoism FABRIZIO PREGADIO Abstract This paper surveys some of the main features of the view of the human body in Daoist internal alchemy (neidan 內丹). The first sections discuss three different terms that refer to the body; cosmological, political, theological, natural, and al- chemical metaphors used to describe it; and the use of the body as a support for the system of correspondences that tie the human being to the cosmos. On this background, the development of internal alchemy closely relates to the earlier Daoist meditation practices on the inner gods. The figure of the Red Child (the innermost deity of the human being), in particular, bears close analogies to the “embryo” that alchemists generate through their practices. The final sections are concerned with the two main alchemical charts of the human body and with the use of the Buddhist concept of “dharma-body,” which some masters describe as the true immortal body. It is virtually impossible to distinguish the Daoist understanding of the body from its understanding of the human being, and this point consti- tutes on its own a central aspect of the Daoist way of seeing. For a Daoist, knowledge of the anatomic forms and the physiological workings of the body, or any of its parts and organs, is virtually irrelevant. The physical body performs another function: it serves to support different sets of metaphors that express the relation of the whole person to the Dao, the ultimate principle to which the person owes its existence. These metaphors may be cosmological (the body as a microcosm), political (the body as an administrative system), theological (the body as the residence of inner gods), natural (the body as a “landscape”), and alchemical (the body as a laboratory for compounding the elixir), to name the most important ones.
  • Zhuangzi, Mysticism, and the Rejection of Distinctions

    Zhuangzi, Mysticism, and the Rejection of Distinctions

    SINO-PLATONIC PAPERS Number 100 February, 2000 Zhuangzi, Mysticism, and the Rejection of Distinctions by Wayne Alt Victor H. Mair, Editor Sino-Platonic Papers Department of East Asian Languages and Civilizations University of Pennsylvania Philadelphia, PA 19104-6305 USA [email protected] www.sino-platonic.org SINO-PLATONIC PAPERS FOUNDED 1986 Editor-in-Chief VICTOR H. MAIR Associate Editors PAULA ROBERTS MARK SWOFFORD ISSN 2157-9679 (print) 2157-9687 (online) SINO-PLATONIC PAPERS is an occasional series dedicated to making available to specialists and the interested public the results of research that, because of its unconventional or controversial nature, might otherwise go unpublished. The editor-in-chief actively encourages younger, not yet well established, scholars and independent authors to submit manuscripts for consideration. Contributions in any of the major scholarly languages of the world, including romanized modern standard Mandarin (MSM) and Japanese, are acceptable. In special circumstances, papers written in one of the Sinitic topolects (fangyan) may be considered for publication. Although the chief focus of Sino-Platonic Papers is on the intercultural relations of China with other peoples, challenging and creative studies on a wide variety of philological subjects will be entertained. This series is not the place for safe, sober, and stodgy presentations. Sino- Platonic Papers prefers lively work that, while taking reasonable risks to advance the field, capitalizes on brilliant new insights into the development of civilization. Submissions are regularly sent out to be refereed, and extensive editorial suggestions for revision may be offered. Sino-Platonic Papers emphasizes substance over form. We do, however, strongly recommend that prospective authors consult our style guidelines at www.sino-platonic.org/stylesheet.doc.
  • “Daoism and Confucianism” In: Liu X. (Eds) Dao Companion to Daoist Philosophy

    “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.
  • A Comparative Analysis of the Simplification of Chinese Characters in Japan and China

    A Comparative Analysis of the Simplification of Chinese Characters in Japan and China

    CONTRASTING APPROACHES TO CHINESE CHARACTER REFORM: A COMPARATIVE ANALYSIS OF THE SIMPLIFICATION OF CHINESE CHARACTERS IN JAPAN AND CHINA A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN ASIAN STUDIES AUGUST 2012 By Kei Imafuku Thesis Committee: Alexander Vovin, Chairperson Robert Huey Dina Rudolph Yoshimi ACKNOWLEDGEMENTS I would like to express deep gratitude to Alexander Vovin, Robert Huey, and Dina R. Yoshimi for their Japanese and Chinese expertise and kind encouragement throughout the writing of this thesis. Their guidance, as well as the support of the Center for Japanese Studies, School of Pacific and Asian Studies, and the East-West Center, has been invaluable. i ABSTRACT Due to the complexity and number of Chinese characters used in Chinese and Japanese, some characters were the target of simplification reforms. However, Japanese and Chinese simplifications frequently differed, resulting in the existence of multiple forms of the same character being used in different places. This study investigates the differences between the Japanese and Chinese simplifications and the effects of the simplification techniques implemented by each side. The more conservative Japanese simplifications were achieved by instating simpler historical character variants while the more radical Chinese simplifications were achieved primarily through the use of whole cursive script forms and phonetic simplification techniques. These techniques, however, have been criticized for their detrimental effects on character recognition, semantic and phonetic clarity, and consistency – issues less present with the Japanese approach. By comparing the Japanese and Chinese simplification techniques, this study seeks to determine the characteristics of more effective, less controversial Chinese character simplifications.
  • The Analects of Confucius

    The Analects of Confucius

    The analecTs of confucius An Online Teaching Translation 2015 (Version 2.21) R. Eno © 2003, 2012, 2015 Robert Eno This online translation is made freely available for use in not for profit educational settings and for personal use. For other purposes, apart from fair use, copyright is not waived. Open access to this translation is provided, without charge, at http://hdl.handle.net/2022/23420 Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://hdl.handle.net/2022/23422 The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://hdl.handle.net/2022/23424 CONTENTS INTRODUCTION i MAPS x BOOK I 1 BOOK II 5 BOOK III 9 BOOK IV 14 BOOK V 18 BOOK VI 24 BOOK VII 30 BOOK VIII 36 BOOK IX 40 BOOK X 46 BOOK XI 52 BOOK XII 59 BOOK XIII 66 BOOK XIV 73 BOOK XV 82 BOOK XVI 89 BOOK XVII 94 BOOK XVIII 100 BOOK XIX 104 BOOK XX 109 Appendix 1: Major Disciples 112 Appendix 2: Glossary 116 Appendix 3: Analysis of Book VIII 122 Appendix 4: Manuscript Evidence 131 About the title page The title page illustration reproduces a leaf from a medieval hand copy of the Analects, dated 890 CE, recovered from an archaeological dig at Dunhuang, in the Western desert regions of China. The manuscript has been determined to be a school boy’s hand copy, complete with errors, and it reproduces not only the text (which appears in large characters), but also an early commentary (small, double-column characters).
  • The Festival of the Nine Emperor Gods in Malaysia: Myth，Ritual，And Symbol

    The Festival of the Nine Emperor Gods in Malaysia: Myth，Ritual，And Symbol

    C heu H ock T ong National University of Singapore The Festival of the Nine Emperor Gods in Malaysia: Myth，Ritual，and Symbol Abstract The present paper describes and analyzes the Festival of the Nine Emperor Gods, a popular celebration among the Chinese in Malaysia. The origins of the myth of the Nine Emperor Gods may be traced back to the Nine Human Sovereigns of Chinese tradition, to the historical events of the Han and Ming dynasties, and to the circumstances of the Chinese immigration into Malaysia. The myth of the Nine Emperor Gods is enacted in a body of rituals, the significance of which is reflected in the symbolic representations of the gods. Myth, ritual, and symbol are thus ideologically interrelated to form a structural framework for the interaction of the yin-yang forces at different levels of the cosmic representations featured in the festival. The festival provides a venue for the yearly renewal of cosmic power, so that human life may be rejuvenated and human conflicts resolved. Key words: Nine Emperor Gods — festival— myth ——ritual— macrocosm 一 micro­ cosm — infracosm Asian Folklore Studies, Volume 55，1996: 49-72 1 H E Festival of the Nine Emperor Gods (Jiuhuangye 九皇爺）in 1 Malaysia is a form of temple fair celebrated only at temples dedicated to these gods. In a 1984 survey I found tmrty-nine such temples in Peninsular Malaysia and none in the states of Sabah and Sarawak. In 1990 the number in Peninsular Malaysia had increased to fifty. My latest surveys, in 1991 and 1992，revealed a further three temples in the West しoast Residency of Sabah (two in Kota Kinabalu and one in Labuan).1 The organization of the festival can be represented in the form of two large concentric circles.
  • The Later Han Empire (25-220CE) & Its Northwestern Frontier

    The Later Han Empire (25-220CE) & Its Northwestern Frontier

    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2012 Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier Wai Kit Wicky Tse University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Asian History Commons, Asian Studies Commons, and the Military History Commons Recommended Citation Tse, Wai Kit Wicky, "Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier" (2012). Publicly Accessible Penn Dissertations. 589. https://repository.upenn.edu/edissertations/589 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/589 For more information, please contact [email protected]. Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier Abstract As a frontier region of the Qin-Han (221BCE-220CE) empire, the northwest was a new territory to the Chinese realm. Until the Later Han (25-220CE) times, some portions of the northwestern region had only been part of imperial soil for one hundred years. Its coalescence into the Chinese empire was a product of long-term expansion and conquest, which arguably defined the egionr 's military nature. Furthermore, in the harsh natural environment of the region, only tough people could survive, and unsurprisingly, the region fostered vigorous warriors. Mixed culture and multi-ethnicity featured prominently in this highly militarized frontier society, which contrasted sharply with the imperial center that promoted unified cultural values and stood in the way of a greater degree of transregional integration. As this project shows, it was the northwesterners who went through a process of political peripheralization during the Later Han times played a harbinger role of the disintegration of the empire and eventually led to the breakdown of the early imperial system in Chinese history.
  • In Search of the Tao in Taoism: New Questions of Unity and Multiplicity

    In Search of the Tao in Taoism: New Questions of Unity and Multiplicity

    Santa Clara University Scholar Commons Religious Studies College of Arts & Sciences 11-1993 In Search of the Tao in Taoism: New Questions of Unity and Multiplicity Catherine M. Bell Santa Clara University Follow this and additional works at: https://scholarcommons.scu.edu/rel_stud Part of the Religion Commons Recommended Citation Bell, C. M. (1993). In Search of the Tao in Taoism: New Questions of Unity and Multiplicity. History of Religions, 33(2), 187–201. https://doi.org/10.1086/463363 Copyright © 1984 The University of Chicago Press. Reprinted with permission. https://doi.org/10.1086/463363 This Article is brought to you for free and open access by the College of Arts & Sciences at Scholar Commons. It has been accepted for inclusion in Religious Studies by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. REVIEW ARTICLE IN SEARCH OF THE TAO IN TAOISM: NEW QUESTIONS OF UNITY AND MULTIPLICITY Histoire du taoisme des origines au XIVe siecle. By ISABELLE ROBINET. Paris: Les ltditions du Cerf, 1991. Pp. 274. 147 F. Taoist Mystical Philosophy: The Scripture of Western Ascension. By LIVIA KOHN. Albany, N.Y.: SUNY Press, 1991. Pp. 345+xvi. $59.50 (cloth); $19.95 (paper). "Dans le Mystere, il est un autre Mystere", dit Lao zi, maintes fois cite par les maitres qui ajoutent: "Dans le souffle il est un autre Souffle", "Dans le corps il est un autre corps." Plus on extrait l'int6rieur de l'interieur, plus on obtient un ele- ment "pur", "reel." [ISABELLE ROBINET] Lao-tzu's sense of the mystery within the mystery, or the theory of a truer reality within the real that was elaborated by later Taoists, is an idea not all that far removed from the analytical quest to identify an essential unity under- lying some tantalizing set of diverse phenomena.