Linguistic Strategies in Daoist Zhuangzi and Chan

Total Page:16

File Type:pdf, Size:1020Kb

Linguistic Strategies in Daoist Zhuangzi and Chan 1111 2 3 4 5111 LINGUISTIC STRATEGIES IN 6 7 DAOIST ZHUANGZI AND 8 CHAN BUDDHISM 9 10 11 2 3111 As the first systematic attempt to probe the linguistic strategies of 4 Daoist Zhuangzi and Chan Buddhism, this book investigates three 5 areas: deconstructive strategy, liminology of language, and indirect 6 communication. It bases these investigations on the critical examin- 7 ation of original texts, placing them strictly within soteriological 8 contexts. 9 While focusing on language use, the study also reveals some import- 20111 ant truths about the two traditions, and challenges many conven- 1 tional understandings of them. Responding to recent critiques of 2 Daoist and Chan Buddhist thought, it brings these traditions into 3 a constructive dialogue with contemporary philosophical reflection. 4 It “discovers” Zhuangzian and Chan perspectives and sheds light 5 on issues such as the relationship between philosophy and non- 6 philosophy, de-reification of words, relativizing of the limit of 7 language, structure of indirect communication, and use of double 8 negation, paradox, tautology, irony, and poetic language. 9 30111 Youru Wang teaches Asian thought in the Philosophy and Religion 1 Department at Rowan University, Glassboro, New Jersey. His area 2 of speciality is Chinese Buddhist thought and early Daoist thought. 3 His articles have appeared in journals such as International Philosophical 4 Quarterly, Philosophy East and West, Asian Philosophy, and Journal of Chinese 5 Philosophy. 6 7 8 9 40111 1 21111 folio 1111 2 3 4 5111 6 7 8 9 10 11 2 3111 4 5 6 7 8 9 20111 1 2 3 4 5 6 7 8 9 30111 1 2 3 4 5 6 7 8 9 40111 1 21111 folio 1111 2 3 4 5111 LINGUISTIC 6 7 STRATEGIES IN 8 9 DAOIST ZHUANGZI 10 11 AND 2 3111 CHAN BUDDHISM 4 5 6 The other way of speaking 7 8 9 20111 1 2 3 Youru Wang 4 5 6 7 8 9 30111 1 2 3 4 5 6 7 8 9 40111 1 21111 folio 1111 2 3 4 5111 6 7 8 9 10 11 2 3111 First published 2003 4 by RoutledgeCurzon 11 New Fetter Lane, London EC4P 4EE 5 Simultaneously published in the USA and Canada 6 by RoutledgeCurzon 7 29 West 35th Street, New York, NY 10001 8 This edition published in the Taylor & Francis e-Library, 2003. 9 RoutledgeCurzon is an imprint of the Taylor & Francis Group 20111 © 2003 Youru Wang 1 All rights reserved. No part of this book may be reprinted or 2 reproduced or utilized in any form or by any electronic, 3 mechanical, or other means, now known or hereafter 4 invented, including photocopying and recording, or in any information storage or retrieval system, without 5 permission in writing from the publishers. 6 British Library Cataloguing in Publication Data 7 A catalogue record for this book is available 8 from the British Library 9 Library of Congress Cataloguing in Publication Data 30111 A catalog record for this book has been requested 1 ISBN 0-203-45114-7 Master e-book ISBN 2 3 4 ISBN 0-203-45776-5 (Adobe eReader Format) 5 ISBN 0–415–29783–4 (Print Edition) 6 7 8 9 40111 1 21111 folio 1111 2 3 4 5111 6 7 8 9 10 11 2 3111 TO MY FATHER, WANG DANRU 4 5 (1904–1990) 6 7 AND MY MOTHER, CA XINRU 8 9 20111 (1916–2003) 1 2 3 4 5 6 7 8 9 30111 1 2 3 4 5 6 7 8 9 40111 1 21111 folio 1111 2 3 4 5111 6 7 8 9 10 11 2 3111 4 5 6 7 8 9 20111 1 2 3 4 5 6 7 8 9 30111 1 2 3 4 5 6 7 8 9 40111 1 21111 folio 1111 2 3 4 5111 CONTENTS 6 7 8 9 10 11 2 3111 Acknowledgments ix 4 Abbreviations xi 5 6 1 Introduction 1 7 8 9 PART I 20111 Deconstruction in the Zhuangzi and in 1 Chan Buddhism 17 2 3 2 Understanding deconstruction through the 4 Zhuangzi and Chan 19 5 6 3 Zhuangzi’s dao deconstructs . and Zhuangzi 7 deconstructs his dao 30 8 9 4 The deconstruction of Buddha nature in 30111 Chan Buddhism 52 1 2 PART II 3 The liminology of language in the Zhuangzi 4 and in Chan Buddhism 81 5 6 7 5 What is a liminology of language? 83 8 6 Zhuangzi’s liminology of “speaking non-speaking” 95 9 40111 7 The Chan contribution to the liminology of 1 language 109 21111 folio vii CONTENTS 1111 PART III 2 Pragmatics of indirect communication in the 3 Zhuangzi and in Chan Buddhism 123 4 5111 8 The displacement of indirect communication 125 6 7 9 The pragmatics of “goblet words”: indirect 8 communication in the Zhuangzi 139 9 10 10 The pragmatics of “never tell too plainly”: indirect 11 communication in Chan 161 2 3111 Concluding remarks 187 4 5 6 Notes 192 7 Glossary 223 8 Bibliography 231 9 Index 245 20111 1 2 3 4 5 6 7 8 9 30111 1 2 3 4 5 6 7 8 9 40111 1 21111 folio viii 1111 2 3 4 5111 ACKNOWLEDGMENTS 6 7 8 9 10 11 2 3111 The present book is the result of a long time of preparation, study, 4 and work. The process of writing and revising even accompanied me 5 from Philadelphia to Hong Kong and back to New Jersey. Although 6 it is a result of my own personal struggles and endeavors, I would like 7 to express my thanks and appreciation to those who have offered help 8 and assistance during this long process. 9 Among the friends and teachers who read a portion or the whole 20111 of this manuscript in its earlier or later form and offered useful correc- 1 tions and suggestions, special thanks go to Sandra A. Wawrytko, 2 Thomas Dean, Joseph Margolis, Shingenori Nagatomo, and Judith 3 Berling. I cannot express my deep gratitude in words to my mentor, 4 Charles Wei-hsun Fu, who died unexpectedly, but whose presence is 5 discernible between the lines of each page. 6 I have presented material from several chapters at a number of 7 scholarly conferences, including department seminars, and have 8 received valuable comments and response from critics, including 9 anonymous readers who reviewed articles derived from a few chap- 30111 ters. I benefited from all of these critiques. However, I choose, among 1 them, Dale Wright, Chen Te, and Qingjie Wang for special thanks. 2 I want to thank Chen-kuo Lin for providing me with important 3 scholarly information. 4 My friends Judy Buck Glenn and Jess Row did editorial work for 5 the earlier version and the revision of this manuscript. They deserve 6 my sincere thanks. The tireless moral support of my two colleagues, 7 Dianne Ashton and David Clowney, is invaluable to me. I feel 8 honored and grateful to have been a recipient, during the period of 9 writing and revision, of the Rocky Foundation Award for Buddhist 40111 Studies, the China Times Cultural Foundation Award for Young 1 Scholars, and the research grants from the Arts and Language Panel 21111 folio ix ACKNOWLEDGMENTS 1111 of the Chinese University of Hong Kong and from the College of 2 Arts and Sciences of Rowan University. 3 My wife’s tolerance, and varied assistance, has permitted the 4 attainment of the goal for this undertaking. My parents’ expectations 5111 for me have long been a driving force in my struggles. Although my 6 father did not live to see the publication of this book, his personality 7 and academic achievement have always been an invisible but gener- 8 ative source for all my endeavors. My mother was very proud of every 9 accomplishment I achieved in academic studes, especially this book. 10 Unfortunately she died right before it was published. I dedicate this 11 book to both of them. 2 A portion of chapter 3 appeared under the title “Philosophy of 3111 Change and the Deconstruction of Self in the Zhuangzi” in Journal of 4 Chinese Philosophy, vol. 27, no. 3, 2000, pp. 345–60. 5 A slightly different version of chapter 7 appeared under the title 6 “Liberating Oneself from the Absolutized Boundary of Language: 7 A Liminological Approach to the Interplay of Speech and Silence 8 in Chan Buddhism” in Philosophy East and West, vol. 51, no. 1, 2001, 9 pp. 83–99. 20111 Chapter 10 was published in a slightly different version under 1 the title “The Pragmatics of ‘Never Tell Too Plainly’: Indirect 2 Communication in Chan Buddhism” in Asian Philosophy, vol. 10, 3 no. 1, 2000, pp. 7–31. I want to thank the editors of these journals 4 for permission to include these in this book. 5 6 7 8 9 30111 1 2 3 4 5 6 7 8 9 40111 1 21111 folio x 1111 2 3 4 5111 ABBREVIATIONS 6 7 8 9 10 11 2 3111 BG Baizhang Guanglu. GY, fascicle 1. CJ, vol. 11. 4 CF Huangbo Chanshi Chuanxin Fayao. CJ, vol. 13. 5 CJ Chanzong Jicheng. Reprint of the collection of Chan school from 6 HTC. 25 vols. Taibei: Yiwen Yinshu Guan, 1968. 7 DL Dongshan Liangjie Chanshi Yulu. CJ, vol. 13. 8 DY Yuezhou Dazhu Huihai Heshang Yu. JCL, fascicle 28, T, vol. 51, 9 no. 2076. 20111 GY Guzunsu Yulu. 48 fascicles. CJ, vols 11–12.
Recommended publications
  • UNIVERSITY of CALIFORNIA, SAN DIEGO Queerness and Chinese Modernity: the Politics of Reading Between East and East a Dissertati
    UNIVERSITY OF CALIFORNIA, SAN DIEGO Queerness and Chinese Modernity: The Politics of Reading Between East and East A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Literature by Alvin Ka Hin Wong Committee in Charge: Professor Yingjin Zhang, Co-Chair Professor Lisa Lowe, Co-Chair Professor Patrick Anderson Professor Rosemary Marangoly George Professor Larissa N. Heinrich 2012 Copyright Alvin Ka Hin Wong, 2012 All rights reserved. The dissertation of Alvin Ka Hin Wong is approved, and it is acceptable in quality and form for publication on microfilm and electronically: ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ Co-Chair ________________________________________________________________________ Co-Chair University of California, San Diego 2012 iii TABLE OF CONTENTS Signature Page …………………………………………………….……………….….…iii Table of Contents ………………………………………………………………..…….…iv List of Illustrations ……………………………………………………………….…........v Acknowledgments …………………………………………………………………….....vi Vita …………………………………………………….…………………………….…...x Abstract of the Dissertation ………………………………………………….……….….xi INTRODUCTION.……………………………………………………………….……....1 CHAPTER ONE. Queering Chineseness and Kinship: Strategies of Rewriting by Chen Ran, Chen Xue and Huang Biyun………………………….………...33
    [Show full text]
  • Landscape Analysis of Geographical Names in Hubei Province, China
    Entropy 2014, 16, 6313-6337; doi:10.3390/e16126313 OPEN ACCESS entropy ISSN 1099-4300 www.mdpi.com/journal/entropy Article Landscape Analysis of Geographical Names in Hubei Province, China Xixi Chen 1, Tao Hu 1, Fu Ren 1,2,*, Deng Chen 1, Lan Li 1 and Nan Gao 1 1 School of Resource and Environment Science, Wuhan University, Luoyu Road 129, Wuhan 430079, China; E-Mails: [email protected] (X.C.); [email protected] (T.H.); [email protected] (D.C.); [email protected] (L.L.); [email protected] (N.G.) 2 Key Laboratory of Geographical Information System, Ministry of Education, Wuhan University, Luoyu Road 129, Wuhan 430079, China * Author to whom correspondence should be addressed; E-Mail: [email protected]; Tel: +86-27-87664557; Fax: +86-27-68778893. External Editor: Hwa-Lung Yu Received: 20 July 2014; in revised form: 31 October 2014 / Accepted: 26 November 2014 / Published: 1 December 2014 Abstract: Hubei Province is the hub of communications in central China, which directly determines its strategic position in the country’s development. Additionally, Hubei Province is well-known for its diverse landforms, including mountains, hills, mounds and plains. This area is called “The Province of Thousand Lakes” due to the abundance of water resources. Geographical names are exclusive names given to physical or anthropogenic geographic entities at specific spatial locations and are important signs by which humans understand natural and human activities. In this study, geographic information systems (GIS) technology is adopted to establish a geodatabase of geographical names with particular characteristics in Hubei Province and extract certain geomorphologic and environmental factors.
    [Show full text]
  • 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.
    [Show full text]
  • Wuji Zhanzhuang – the Ultimate Stance
    Qigong Essentials: Wuji Zhanzhuang – ‘Ultimate Stance’ – concept version 0.3 – March 2010 WUJI ZHANZHUANG – THE ULTIMATE STANCE Wuji zhanzhuang is the most essential ‘activity’ or ‘practice’ of qigong. However, it is probably also the most ignored aspect of qigong practice in mainstream qigong practice. And even more important, it is, more than anything else in qigong, primarily a non-practice. Not something you can do1. That is, not something you can do according to our conventional and habitual assumptions about doing. Just like we can never hear Zen’s ‘sound of one hand clapping’ if we hold on to conventional and habitual assumptions about hearing. Depending on how literal we go, wuji zhanzhuang can be translated with words like: ‘no limit pole standing’, ‘ultimate posture’, ‘the stance of limitlessness’ or ‘ultimate stance’. The word zhanzhuang alone refers to a wider range of ‘posture practice’ of which wuji zhanzhuang is the base and essence2. The wuji zhanzhuang is considered to be the basis of all other stances, breathing methods, Figure 1: image from a the standard wuji zhanzhuang visualizations and movements. According to Chinese cosmology, in which practice from a taijiquan arts like qigong and taijiquan are grounded, taiji, better known as yin & manual. yang, the ultimate poles, originate from wuji. In the classical text on taijiquan, a martial art that is based on taiji philosophy, it says: 太極者,無極而生,陰陽之母也。 Taiji, is born of Wuji, that is the mother of Yin and Yang. Quite often a qigong form begins with the wuji zhanzhuang, moves on to taiji zhanzhuang and then into a variety of movements.
    [Show full text]
  • EALC Newsletter 2017-2018
    East Asian Languages & Civilizations News and Updates From Academic Year 2017 - 2018 From the Chair Friends and Colleagues: In This Issue We are so happy to be sending the inaugural newsletter of the Department of East Asian Language and Civilizations. As the more than 3 Faculty Profiles seventy faculty and alumni who were at the EALC lunch during the annual meeting of the Association of Asian Studies in Washington, D.C., now know, 10 Faculty Bookshelf we are a very different department from the one many of you remember. 12 Associated Faculty In 2002, eight faculty members boldly and ambitiously became Penn’s first Department of East Asian Languages and Civilizations. We are a small 15 Student Prizes department with a huge vision: we seek to offer undergraduates the stongest, most diverse, and most rigorous education available in the East Asian 16 Chinese Language Program Humanities in North America; we seek to train Ph. D. students who become 18 Japanese Language Program the intellectual leaders in the East Asian Humanities in future generations; and we have crafted a vibrant masters program in which students with career 20 Korean Language Program ambitions from entry into Ph. D. programs to employment in the public or private sector, government service, and education are poised to accomplish 22 Van Pelt Library those goals. 24 Graduate Student Highlights Striving to prepare students for careers that span this century, we have reconfigured ourselves in four streams: China, Korea, Japan, and Inner 26 Body and Cosmos Asia. Every major and every graduate students trains in at least two of these areas, undergraduates and MA students through course requirements and Ph.
    [Show full text]
  • Rediscovering the Idea of Cultural Heritage and the Relationship with Nature: Four Schools of Essential Thought of the Ancient Han Chinese
    heritage Article Rediscovering the Idea of Cultural Heritage and the Relationship with Nature: Four Schools of Essential Thought of the Ancient Han Chinese Otto Chen * and Dawei Han Department of Civil Engineering, University of Bristol, Bristol BS8 1TR, UK * Correspondence: [email protected]; Tel.: +44-117-903-5428 Received: 12 June 2019; Accepted: 28 June 2019; Published: 3 July 2019 Abstract: After a long-standing debate of pluralism in heritage conservation, the global practice has just started to broaden its view from material to people and even to nature, leading to the potential of a more comprehensive understanding and harmony between these spheres. Notwithstanding that the shift from material to people and then to nature seemingly looks like the only path in the modern heritage conservation movement to achieve the foregoing goals, in fact, there exist some regional cultures that originally featured particular views on human–nature harmony. This paper hence highlights the regional difference in heritage with a focus on China of ancient times, which unfolds the particular perspective emphasising the unity of human and nature. With a case study of Huaqing Palace of the Tang Dynasty (618–907 CE), the research is expected to be the first attempt to rediscover that the four schools of thought, Buddhism, Taoism, Confucianism and I Ching, had jointly formed a “wisdom” system of the ancient Han Chinese in shaping the idea of cultural heritage, as well as the idea of heritage conservation, which were inherited by modern Chinese without knowing and recognising it. The paper, therefore, argues that without understanding and acknowledging the significance of the ancient Han Chinese’s particular view on nature and the universe formed by the four schools of thought behind the material, it is not likely to protect and promote comprehensively their heritage value, such that the importance of cultural diversity will be just rhetoric.
    [Show full text]
  • A Buddhist Sütra's Transformation Into a Daoist Text
    A BUDDHIST SÜTRA'S TRANSFORMATION INTO A DAOIST TEXT Stephan Peter Bumbacher, Universities of Tübingen and Zürich for Robert H. Gassmann, at his 60th birthday Abstract Daoism and Chinese Buddhism interacted in complex ways over the last two millenia. However, the precise nature of this two-way exchange still awaits a systematic investigation. Since the early 1980s, the Buddhist impact on lingbao-Daoism has become evident. Recently, it was suggested that the developing Daoist monasticism of fifth century Southern China may also have been influ¬ enced by the then already existing Buddhist one. Of special interest are Daoist texts that predate the lingbao-corpus and show some form of Buddhist influence as they might have had an impact on the latter. As a possible point of departure, an analysis of Yang Xi's adaptation of the Buddhist Forty-two sections of Buddhist sutras is offered. It shows that already a generation earlier than Ge Chaofu's lingbao scriptures Daoists not only had first hand knowledge of Buddhism but even made verbatim use of their scriptures to their own ends. As a by-product of this analysis, it is even possible to emend the received version of the Forty-two sections of Buddhist sutras where it apparently is defective. 1. Introduction The first four centuries of the common era witnessed not only the arrival of some forms of Buddhism in China, this was also the formative period of several traditions of Daoism, the indigenous Chinese Hochreligion.1 Both were essen¬ tially different: whereas the Buddhists sought to get out of samsära by entering nirväna or final extinction, the Daoists aimed at becoming immortals - either earthly immortals who would live on on earth for centuries, now and then chang¬ ing their whereabouts and altering their social identities, or heavenly immortals who would ascend heaven in broad daylight in order to integrate themselves into the heavenly hierarchy.
    [Show full text]
  • 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.
    [Show full text]
  • Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit Name 1.1 Periodisation Sanskrit Dhyāna 1.2 Origins and Taoist Influences (C
    7/11/2014 Zen - Wikipedia, the free encyclopedia Zen From Wikipedia, the free encyclopedia Zen is a school of Mahayana Buddhism[note 1] that Zen developed in China during the 6th century as Chán. From China, Zen spread south to Vietnam, northeast to Korea and Chinese name east to Japan.[2] Simplified Chinese 禅 Traditional Chinese 禪 The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (dʑjen) (pinyin: Chán), which in Transcriptions turn is derived from the Sanskrit word dhyāna,[3] which can Mandarin be approximately translated as "absorption" or "meditative Hanyu Pinyin Chán state".[4] Cantonese Zen emphasizes insight into Buddha-nature and the personal Jyutping Sim4 expression of this insight in daily life, especially for the benefit Middle Chinese [5][6] of others. As such, it de-emphasizes mere knowledge of Middle Chinese dʑjen sutras and doctrine[7][8] and favors direct understanding Vietnamese name through zazen and interaction with an accomplished Vietnamese Thiền teacher.[9] Korean name The teachings of Zen include various sources of Mahāyāna Hangul 선 thought, especially Yogācāra, the Tathāgatagarbha Sutras and Huayan, with their emphasis on Buddha-nature, totality, Hanja 禪 and the Bodhisattva-ideal.[10][11] The Prajñāpāramitā Transcriptions literature[12] and, to a lesser extent, Madhyamaka have also Revised Romanization Seon been influential. Japanese name Kanji 禅 Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit name 1.1 Periodisation Sanskrit dhyāna 1.2 Origins and Taoist influences (c. 200- 500) 1.3 Legendary or Proto-Chán - Six Patriarchs (c. 500-600) 1.4 Early Chán - Tang Dynasty (c.
    [Show full text]
  • The Spread of Sanskrit* (Published In: from Turfan to Ajanta
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Serveur académique lausannois Spread of Sanskrit 1 Johannes Bronkhorst Section de langues et civilisations orientales Université de Lausanne Anthropole CH-1009 Lausanne The spread of Sanskrit* (published in: From Turfan to Ajanta. Festschrift for Dieter Schlingloff on the Occasion of his Eightieth Birthday. Ed. Eli Franco and Monika Zin. Lumbini International Research Institute. 2010. Vol. 1. Pp. 117-139.) A recent publication — Nicholas Ostler’s Empires of the Word (2005) — presents itself in its subtitle as A Language History of the World. Understandably, it deals extensively with what it calls “world languages”, languages which play or have played important roles in world history. An introductory chapter addresses, already in its title, the question “what it takes to be a world language”. The title also provides a provisional answer, viz. “you never can tell”, but the discussion goes beyond mere despair. It opposes the “pernicious belief” which finds expression in a quote from J. R. Firth, a leading British linguist of the mid-twentieth century (p. 20): “World powers make world languages [...] Men who have strong feelings directed towards the world and its affairs have done most. What the humble prophets of linguistic unity would have done without Hebrew, Arabic, Latin, Sanskrit and English, it it difficult to imagine. Statesmen, soldiers, sailors, and missionaries, men of action, men of strong feelings have made world languages. They are built on blood, money, sinews, and suffering in the pursuit of power.” Ostler is of the opinion that this belief does not stand up to criticism: “As soon as the careers of languages are seriously studied — even the ‘Hebrew, Arabic, Latin, Sanskrit and English’ that Firth explicitly mentions as examples — it becomes clear that this self-indulgently tough-minded view is no guide at all to what really makes a language capable of spreading.” He continues on the following page (p.
    [Show full text]
  • A Distant Mirror. Articulating Indic Ideas in Sixth and Seventh Century
    Index pp. 535–565 in: Chen-kuo Lin / Michael Radich (eds.) A Distant Mirror Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism Hamburg Buddhist Studies, 3 Hamburg: Hamburg University Press 2014 Imprint Bibliographic information published by the Deutsche Nationalbibliothek (German National Library). The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the internet at http://dnb.d-nb.de. The online version is available online for free on the website of Hamburg University Press (open access). The Deutsche Nationalbibliothek stores this online publication on its Archive Server. The Archive Server is part of the deposit system for long-term availability of digital publications. Available open access in the Internet at: Hamburg University Press – http://hup.sub.uni-hamburg.de Persistent URL: http://hup.sub.uni-hamburg.de/purl/HamburgUP_HBS03_LinRadich URN: http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:gbv:18-3-1467 Archive Server of the Deutsche Nationalbibliothek – http://dnb.d-nb.de ISBN 978-3-943423-19-8 (print) ISSN 2190-6769 (print) © 2014 Hamburg University Press, Publishing house of the Hamburg State and University Library Carl von Ossietzky, Germany Printing house: Elbe-Werkstätten GmbH, Hamburg, Germany http://www.elbe-werkstaetten.de/ Cover design: Julia Wrage, Hamburg Contents Foreword 9 Michael Zimmermann Acknowledgements 13 Introduction 15 Michael Radich and Chen-kuo Lin Chinese Translations of Pratyakṣa 33 Funayama Toru
    [Show full text]
  • Utopia/Wutuobang As a Travelling Marker of Time*
    The Historical Journal, , (), pp. – © The Author(s), . Published by Cambridge University Press. This is an Open Access article, distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives licence (http://creativecommons.org/ licenses/by-nc-nd/./), which permits non-commercial re-use, distribution, and reproduction in any medium, provided the original work is unaltered and is properly cited. The written permission of Cambridge University Press must be obtained for commercial re-use or in order to create a derivative work. doi:./SX UTOPIA/WUTUOBANG AS A TRAVELLING MARKER OF TIME* LORENZO ANDOLFATTO Heidelberg University ABSTRACT. This article argues for the understanding of ‘utopia’ as a cultural marker whose appearance in history is functional to the a posteriori chronologization (or typification) of historical time. I develop this argument via a comparative analysis of utopia between China and Europe. Utopia is a marker of modernity: the coinage of the word wutuobang (‘utopia’) in Chinese around is analogous and complementary to More’s invention of Utopia in ,inthatbothrepresent attempts at the conceptualizations of displaced imaginaries, encounters with radical forms of otherness – the European ‘discovery’ of the ‘New World’ during the Renaissance on the one hand, and early modern China’sown‘Westphalian’ refashioning on the other. In fact, a steady stream of utopian con- jecturing seems to mark the latter: from the Taiping Heavenly Kingdom borne out of the Opium wars, via the utopian tendencies of late Qing fiction in the works of literati such as Li Ruzhen, Biheguan Zhuren, Lu Shi’e, Wu Jianren, Xiaoran Yusheng, and Xu Zhiyan, to the reformer Kang Youwei’s monumental treatise Datong shu.
    [Show full text]