Chinese Classics Present Future, November 2018
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The Concept of the Manifestation of God in Chinese Symbolism
55 Resumé The Concept of L’approche herméneutique du présent ar- ticle intègre une interprétation transcul- the Manifestation turelle des symboles et des métaphores, of God in Chinese qui permet de faire une « fusion des horizons » entre les civilisations fondées Symbolism: An sur des patrimoines culturels différents. L’idée selon laquelle des symboles appar- Inter-civilizational emment incompatibles peuvent avoir une signification sous-jacente commune per- Hermeneutic Study met d’établir des liens entre des visions du monde et des perspectives générale- ment perçues comme incommensurables, AMROLLAH HEMMAT en l’occurrence entre le concept bahá’í de la Manifestation de Dieu et les concepts Abstract philosophiques et religieux chinois corre- spondants. L’auteur démontre que certains This article’s hermeneutic approach ac- éléments de la tradition chinoise trouvent commodates transcultural interpretation une résonnance profonde dans le concept of symbols and metaphors, providing for bahá’í de la Manifestation de Dieu. a “fusion of horizons” between civiliza- tions with different cultural heritage. The Resumen idea that seemingly incompatible symbols El enfoque hermenéutico de este artículo can be allusions to a common underly- acomoda la interpretación transcultural ing meaning makes it possible to develop de símbolos y metáforas, proveyendo una connections between worldviews and per- “fusión de horizontes” entre civilizaciones spectives commonly considered incom- con diferente patrimonio cultural. La idea mensurable, in our case between -
Qing Shi (The History of Love) in Late Ming Book Culture
Asiatische Studien Études Asiatiques LXVI · 4 · 2012 Zeitschrift der Schweizerischen Asiengesellschaft Revue de la Société Suisse – Asie Aspects of Emotion in Late Imperial China Peter Lang Bern · Berlin · Bruxelles · Frankfurt am Main · New York · Oxford · Wien ISSN 0004-4717 © Peter Lang AG, Internationaler Verlag der Wissenschaften, Bern 2012 Hochfeldstrasse 32, CH-3012 Bern [email protected], www.peterlang.com, www.peterlang.net Alle Rechte vorbehalten. Das Werk einschliesslich aller seiner Teile ist urheberrechtlich geschützt. Jede Verwertung ausserhalb der engen Grenzen des Urheberrechtsgesetzes ist ohne Zustimmung des Verlages unzulässig und strafbar. Das gilt insbesondere für Vervielfältigungen, Übersetzungen, Mikroverfilmungen und die Einspeicherung und Verarbeitung in elektronischen Systemen. Printed in Hungary INHALTSVERZEICHNIS – TABLE DES MATIÈRES CONTENTS Nachruf – Nécrologie – Obituary JORRIT BRITSCHGI..............................................................................................................................877 Helmut Brinker (1939–2012) Thematic Section: Aspects of Emotion in Late Imperial China ANGELIKA C. MESSNER (ED.) ......................................................................................................893 Aspects of Emotion in Late Imperial China. Editor’s introduction to the thematic section BARBARA BISETTO ............................................................................................................................915 The Composition of Qing shi (The History of Love) -
A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness
religions Article Article Article A ConfucianA Confucian Defense Defense of Shame: of Shame: Morality, Morality, Self-Cultivation, Self-Cultivation, A Confucian Defense of Shame: Morality, Self-Cultivation, and theand Dangers the Dangers of Shamelessness of Shamelessness and the Dangers of Shamelessness Mark BerksonMark Berkson Mark Berkson Department of Religion,Department Hamline of Religion, University, Hamline St. Paul, University, MN 55104, St. USA;Paul, [email protected] 55104, USA; [email protected] Department of Religion, Hamline University, St. Paul, MN 55104, USA; [email protected] Abstract: ManyAbstract: philosophers Many and philosophers scholars in and the scholars West have in the a negative West have view a negative of shame. view In muchof shame. In much of Abstract: Many philosophers and scholars in the West have a negative view of shame.of post-classical In much ofpost-classical Western ethical Western thought, ethical shame thought, is compared shame is negativelycompared negatively with guilt, with as shame guilt, isas shame is asso- post-classical Western ethical thought, shame is compared negatively with guilt, asassociated shame is asso- withciated the “outer”, with the how “outer”, one appears how one before appears others before (and othe thusrs is (and merely thus a is matter merely of a “face”), matter of “face”), and ciated with the “outer”, how one appears before others (and thus is merely a matterand of “face”), guilt is and associatedguilt is associated with the “inner”with the realm “inner” of therealm conscience of the conscience and soul. and Anthropologists soul. Anthropologists and and philoso- guilt is associated with the “inner” realm of the conscience and soul. -
Women's Life During the Chosŏn Dynasty
International Journal of Korean History(Vol.6, Dec.2004) 113 Women’s Life during the Chosŏn Dynasty Han Hee-sook* 1 Introduction The Chosŏn society was one in which the yangban (aristocracy) wielded tremendous power. The role of women in this society was influenced greatly by the yangban class’ attempts to establish a patriarchal family order and a Confucian-based society. For example, women were forced, in accordance with neo-Confucian ideology, to remain chaste before marriage and barred from remarrying once their husbands had passed away. As far as the marriage system was concerned, the Chosŏn era saw a move away from the old tradition of the man moving into his in-laws house following the wedding (男歸女家婚 namgwiyŏgahon), with the woman now expected to move in with her husband’s family following the marriage (親迎制度 ch΄inyŏng jedo). Moreover, wives were rigidly divided into two categories: legitimate wife (ch΄ŏ) and concubines (ch΄ŏp). This period also saw a change in the legal standing of women with regards to inheritance, as the system was altered from the practice of equal, from a gender standpoint, rights to inheritance, to one in which the eldest son became the sole inheritor. These neo-Confucianist inspired changes contributed to the strengthening of the patriarchal system during the Chosŏn era. As a result of these changes, Chosŏn women’s rights and activities became increasingly restricted. * Professor, Dept. of Korean History, Sookmyung Women’s University 114 Women’s Life during the Chosŏn Dynasty During the Chosŏn dynasty women fell into one of the following classifications: female members of the royal family such as the queen and the king’s concubines, members of the yangban class the wives of the landed gentry, commoners, the majority of which were engaged in agriculture, women in special professions such as palace women, entertainers, shamans and physicians, and women from the lowborn class (ch’ŏnin), which usually referred to the yangban’s female slaves. -
The Status of Cosmic Principle (Li) in Neo-Confucian Metaphysics
jeeloo liu THE STATUS OF COSMIC PRINCIPLE (LI) IN NEO-CONFUCIAN METAPHYSICS Introduction In this article, I attempt to make use of Western metaphysical notions to explicate the cosmological variances in Chinese philosophical thinking, with specific reference to the debates among the Neo- Confucian thinkers. While I do not presume and argue that Chinese philosophers dealt with the same Western issues, I do believe that a comparative study of this nature can point to a new direction of think- ing concerning metaphysical pondering in Neo-Confucianism. This article is divided into three parts. In Part I, I employ Robert Nozick’s notion of natural cosmic state to analyze the fundamental difference between the Confucian and Daoist cosmologies. Even though this notion of natural cosmic state has no comparable match in Chinese philosophy, it may serve as an analytic and explanatory device for our comparative study of Chinese cosmology. In Part II, I employ Nicholas Rescher’s distinction between “laws of nature” and “laws for nature” to analyze the debate on the status of cosmic prin- ciple (li)a between Zhou Dunyib and Zhu Xic on the one hand, and Zhang Zaid and Wang Fuzhie on the other.1 In Part III, I employ the notion of supervenience,as defined by Jaegwon Kim,to argue that in the debate on the status of cosmic principle, it is Zhang Zai and Wang Fuzhi’s view that better preserves the causal relevance of cosmic principle in a physicalistic universe.2 In light of the three notions borrowed from contemporary Western metaphysics, I hope to offer an analytic reconstruction of the age-old debate on the status of cosmic principle (li). -
China As Dystopia: Cultural Imaginings Through Translation Published In: Translation Studies (Taylor and Francis) Doi: 10.1080/1
China as dystopia: Cultural imaginings through translation Published in: Translation Studies (Taylor and Francis) doi: 10.1080/14781700.2015.1009937 Tong King Lee* School of Chinese, The University of Hong Kong *Email: [email protected] This article explores how China is represented in English translations of contemporary Chinese literature. It seeks to uncover the discourses at work in framing this literature for reception by an Anglophone readership, and to suggest how these discourses dovetail with meta-narratives on China circulating in the West. In addition to asking “what gets translated”, the article is interested in how Chinese authors and their works are positioned, marketed, and commodified in the West through the discursive material that surrounds a translated book. Drawing on English translations of works by Yan Lianke, Ma Jian, Chan Koonchung, Yu Hua, Su Tong, and Mo Yan, the article argues that literary translation is part of a wider programme of Anglophone textual practices that renders China an overdetermined sign pointing to a repressive, dystopic Other. The knowledge structures governing these textual practices circumscribe the ways in which China is imagined and articulated, thereby producing a discursive China. Keywords: translated Chinese literature; censorship; paratext; cultural politics; Yan Lianke Translated Literature, Global Circulations 1 In 2007, Yan Lianke (b.1958), a novelist who had garnered much critical attention in his native China but was relatively unknown in the Anglophone world, made his English debut with the novel Serve the People!, a translation by Julia Lovell of his Wei renmin fuwu (2005). The front cover of the book, published by London’s Constable,1 pictures two Chinese cadets in a kissing posture, against a white background with radiating red stripes. -
The University of Chicago Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology A
THE UNIVERSITY OF CHICAGO PRACTICES OF SCRIPTURAL ECONOMY: COMPILING AND COPYING A SEVENTH-CENTURY CHINESE BUDDHIST ANTHOLOGY A DISSERTATION SUBMITTED TO THE FACULTY OF THE DIVINITY SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY ALEXANDER ONG HSU CHICAGO, ILLINOIS AUGUST 2018 © Copyright by Alexander Ong Hsu, 2018. All rights reserved. Dissertation Abstract: Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology By Alexander Ong Hsu This dissertation reads a seventh-century Chinese Buddhist anthology to examine how medieval Chinese Buddhists practiced reducing and reorganizing their voluminous scriptural tra- dition into more useful formats. The anthology, A Grove of Pearls from the Garden of Dharma (Fayuan zhulin ), was compiled by a scholar-monk named Daoshi (?–683) from hundreds of Buddhist scriptures and other religious writings, listing thousands of quotations un- der a system of one-hundred category-chapters. This dissertation shows how A Grove of Pearls was designed by and for scriptural economy: it facilitated and was facilitated by traditions of categorizing, excerpting, and collecting units of scripture. Anthologies like A Grove of Pearls selectively copied the forms and contents of earlier Buddhist anthologies, catalogs, and other compilations; and, in turn, later Buddhists would selectively copy from it in order to spread the Buddhist dharma. I read anthologies not merely to describe their contents but to show what their compilers and copyists thought they were doing when they made and used them. A Grove of Pearls from the Garden of Dharma has often been read as an example of a Buddhist leishu , or “Chinese encyclopedia.” But the work’s precursors from the sixth cen- tury do not all fit neatly into this genre because they do not all use lei or categories consist- ently, nor do they all have encyclopedic breadth like A Grove of Pearls. -
Neo-Confucianism: Metaphysics, Mind, and Morality
Neo-Confucianism: Metaphysics, Mind, and Morality BOOK PROSPECTUS JeeLoo Liu CONTENTS: SUMMARY OF CHAPTERS Since these selected Neo-Confucians had similar philosophical concerns and their various philosophical positions were based on largely the same Confucian classics, the best way to capture their philosophical variances is to present their views thematically rather than chronologically. The structure of this book lays out the metaphysical foundations for Neo-Confucian theories of mind and morality. The major common themes in Neo- Confucianism include: 1) The relationship between the two constituents of the universe—cosmic principle (li) and cosmic force (qi); 2) The debate on whether human nature, or human mind, is the exemplification of this cosmic principle; 3) The analysis of the roots of human good and evil as a way to answer the question of what makes human morality possible. This book is divided into three parts, which deal with these three issues as they evolved from one Neo-Confucian philosopher to the next. The eight philosophers’ views are presented in three segments, as this arrangement best captures both the focus of their disagreements and the continuity of the philosophical development of Neo-Confucianism. Part I. Neo-Confucian Metaphysics: from Cosmology to Ontology Neo-Confucians were generally concerned with establishing a moralistic cosmology, or we can say what they developed was a form of moral metaphysics. In their view, there is a higher order governing the cosmos, which they call ‘heavenly principle’, and this higher order has many moral attributes. At the same time, Neo-Confucians also embraced the Chinese philosophical tradition (founded in Yijing) of positing a cosmic force (qi) as the material/physical foundation of the universe. -
WND-CD Pop-Up Glossary
THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY acharya (Skt) An honorific title meaning teacher, conferred upon a priest who guides the conduct of disciples and serves as an example to them. Abbreviations: Skt = Sanskrit; Chin = Chinese; Kor = Korean; Jpn = Japanese; b. = born; d. = died; r. = reign; n.d. = no dates; c. = circa; fl. = flourished THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY acting administrator Hojo Yoshitoki (1163–1224), the second regent of the Kamakura government. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY administrator of priests An official rank within the Buddhist priesthood.The administrator of priests as the highest-ranking official was general supervisor over the other priests and nuns. Later the system of ranking for priests became a matter of formalism, with such titles bestowing honor but indicating no specific function or position. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Agama sutras A generic term for the Hinayana sutras. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Ajatashatru A king of the state of Magadha in India. Incited by Devadatta, he killed his father, King Bimbisara, a follower of Shakyamuni, and ascended the throne to become the most influential ruler of his time. Later he contracted a terrible disease and, in remorse for his evil acts, converted to Buddhism and supported the First Buddhist Council for the compilation of Shakyamuni’s teachings. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Ajitavati See Hiranyavati. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY alaya-consciousness Also called “storehouse consciousness.” The level of consciousness where the results of one’s actions (karma), good or evil, accumulate as karmic potentials or “seeds” that later produce the results of happiness or suffering. -
Open Torrey.Dissertation.Pdf
The Pennsylvania State University The Graduate School Department of Comparative Literature SET APART BY MIND AND SOUL: SUBJECTIVITY IN THE WRITINGS OF EARLY KOREAN CATHOLICS A Dissertation in Comparative Literature by Deberniere J. Torrey 2010 Deberniere J. Torrey Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy August 2010 The dissertation of Deberniere J. Torrey was reviewed and approved* by the following: Thomas O. Beebee Distinguished Professor of Comparative Literature and German Dissertation Advisor Chair of Committee Ronnie Hsia Edwin Earle Sparks Professor of History Alexander C.Y. Huang Assistant Professor of Comparative Literature, Chinese, and Asian Studies Richard Nichols Professor Emeritus of Theater Arts Donald Baker Director, Centre for Korean Research Associate Professor, Department of Asian Studies, University of British Columbia Special Member Cho Sung-Won Professor of English Language and Literature, Seoul Women’s University Special Signatory Caroline D. Eckhardt Head, Department of Comparative Literature Director, School of Languages and Literatures *Signatures are on file in the Graduate School. iii ABSTRACT In Korean intellectual historiography, engagement with Western Catholic thought is cited as one of several influences contributing to the epistemic change that marked the eighteenth and nineteenth centuries. However, studies of this influence have thus far been limited to intellectual and social historiography. This project helps to complete the general picture and to -
Tracing Confucianism in Contemporary China
TRACING CONFUCIANISM IN CONTEMPORARY CHINA Ruichang Wang and Ruiping Fan Abstract: With the reform and opening policy implemented by the Chinese government since the late 1970s, mainland China has witnessed a sustained resurgence of Confucianism first in academic studies and then in social practices. This essay traces the development of this resurgence and demonstrates how the essential elements and authentic moral and intellectual resources of long-standing Confucian culture have been recovered in scholarly concerns, ordinary ideas, and everyday life activities. We first introduce how the Modern New Confucianism reappeared in mainland China in the three groups of the Chinese scholars in the Confucian studies in the 1980s and early 1990s. Then we describe how a group of innovative mainland Confucian thinkers has since the mid-1990s come of age launching new versions of Confucian thought differing from that of the overseas New Confucians and their forefathers, followed by our summary of public Confucian pursuits and activities in the mainland society in the recent decade. Finally, we provide a few concluding remarks about the difficulties encountered in the Confucian development and our general expectations for future. 1 Introduction Confucianism is not just a philosophical doctrine constructed by Confucius (551- 479BCE) and developed by his followers. It is more like a religion in the general sense. In fact, Confucius took himself as a cultural transmitter rather than a creator (cf. Analects 7.1, 7.20), inheriting the Sinic culture that had long existed before him.2 Dr. RUICHANG WANG, Professor, School of Culture & Communications, Capital university of Economics and Business. Emai: [email protected]. -
“Dividing up the [Chinese] Melon, Guafen 瓜分”: the Fate of A
Transcultural Studies 2017.1 9 “Dividing up the [Chinese] Melon, guafen ”: The Fate of 瓜分 a Transcultural Metaphor in the Formation of National Myth Rudolf G. Wagner, Ruprecht-Karls-Universität Heidelberg Introduction The Mainland China master narrative of modern Chinese history, established by Fan Wenlan’s Zhongguo jindai shi (Modern 中國近代史 history of China) in 19471 and recycled to this day in schoolbooks, museums, TV shows, textbooks, and scholarly writings has it that during the late Qing the Powers (Great Britain, Russia, France, Japan, Germany, United States) had the intention to cut up China “like a watermelon” as they had just done with Africa, and that this was prevented by Chinese resistance motivated by an awakening patriotism and nationalism.2 This master narrative claims that the intention of the Powers, especially the United States, to cut up China is alive to this day, although the strategies might have changed. Given the increased prowess of the People’s Republic of China, backdoor techniques such as spreading ideas of democracy and rule of law or promoting “multi-coloured revolutions” have replaced outright military means. The presumable slices follow a north/south or 1 Fan Wenlan , Zhongguo jindai shi (Beijing: Renmin chubanshe, 1951), 358. For present-day 范文澜references, see for example,中國近代史 Guo Chunmei , “Qingmo weihu guojia yitong de sichao,” [The current of preserving郭春梅 the territorial integrity of the nation during清末维护國家一统的思潮 the late Qing], Zhongguo lishi bowuguan guankan 2 (2002): 39–51, esp. 41. It should be mentioned that better informed opinions, especially with regard to England, are also heard, although in marginal outlets.