Page 1. Philosophy Religion in Early Medieval China Edited by Alan KL Chan and Yuet-KeungLo and P... more Page 1. Philosophy Religion in Early Medieval China Edited by Alan KL Chan and Yuet-KeungLo and Page 2. Philosophy and Religion in Early Medieval China ... Page 4. Philosophy and Religion in Early Medieval China edited by Alan KL Chan and Yuet-Keung Lo Page 5. ...
In the study of world religions, the English term "soul" appears to be one of the prima... more In the study of world religions, the English term "soul" appears to be one of the primary concerns, yet its various meanings overlap considerably in different religions. In order to understand what "soul" may mean in a given culture, we need to let the religious idea speak for itself in its native context, without presuming a lexical and philosophical commensurability between the English term "soul" and its counterparts in other cultures. In the case of early China, scholars have often rendered a family of Chinese terminology as "soul" without any explanation or justification. Such practice not only fails to note the specific context in which a particular terminology was used, but it also implicitly presumes the unidimensional meaning of "soul" and its universal usage in all human cultures.2 Different contexts in this case often involve different speakers for the beliefs related to the human soul, and it is not always true that two identical terms for "soul" used by different speakers were always lexically commensurable, whether they lived around the same time, or they came from the same region, or they shared a similar social
... Titre du document / Document title. From analogy to proof : an inquiry into the Chinese mode ... more ... Titre du document / Document title. From analogy to proof : an inquiry into the Chinese mode of knowledge. Auteur(s) / Author(s). YUET KEUNG LO ; Affiliation(s) du ou des auteurs / Author(s) Affiliation(s). Grinnell coll., dep. classical ...
Dao Companion to Classical Confucian Philosophy, 2013
As the Zhou feudal order began to crumble in his times, one of Confucius’ (551–479 B.C.E.) ambiti... more As the Zhou feudal order began to crumble in his times, one of Confucius’ (551–479 B.C.E.) ambitions was to train a new social class of people of learning and with moral aspirations and commitment and he called these people noble scholars (shi 士). When they were properly and sufficiently trained in the various arts and classical learning, the noble scholars often tried to seek political office to restore the society that was in ritual disorder, and in this sense they were also called gentleman (junzi 君子). To Confucius, learning was not confined to books and must be translated into actual practices in everyday life and the political arena. Indeed, his own academy itself constituted a living environment where his teachings were transmitted to his disciples, who were expected to internalize and manifest them in their day-to-day interactions with one another in a fellowship that formed and shaped the earliest Confucian community. In the study of early Confucian thought, the physical environment where the real-life relationships and exchanges that took place and the teachings of the master were first practiced and eventually modified and transformed has been largely ignored. Thus it is worthwhile to examine how the earliest Confucian community was formed and how the master’s teachings were practiced and tested before we discuss the philosophy of Confucius’ disciples.
Although Shan Tao, Ruan Ji, Xiang Xiu, Liu Ling, Ji Kang, Ruan Xian, and Wang Rong were historica... more Although Shan Tao, Ruan Ji, Xiang Xiu, Liu Ling, Ji Kang, Ruan Xian, and Wang Rong were historical figures, their identity as a group of like-minded iconoclasts who flouted Confucian ideology and norms of behavior has been questioned in modern scholarship. Even their epithet Zhulin qixian (The Seven Worthies of the Bamboo Grove), as some scholars argued, was retrospectively coined. This chapter argues that not only were the Seven Worthies historical figures in the third century, but they were also famously known by their epithet in their own time. Further, the political significance of their domicile in Shanyang District is explained. Yet the Seven Worthies were not a homogenous group because their political aspirations and philosophical inclinations were quite diverse and dissimilar, as the analysis of the philosophical thinking of Ruan Ji, Ji Kang, and Xiang Xiu in this chapter demonstrates.
Studies on Matteo Ricci (1552-1610) are numerous, and most, if not all, focus on the missionary&#... more Studies on Matteo Ricci (1552-1610) are numerous, and most, if not all, focus on the missionary's religious activities and his efforts in promoting Western science in China. This essay looks at Ricci on a more personal level by way of examining his relationship with numerous friends and allies he made in his first twelve-year career in China. Whatever success Ricci might have enjoyed in China was intimately contingent upon his network of friends in his host country. Since his arrival with Michele Ruggieri (1543-1607) in Zhaoqing _~ on September 10, 1583, Ricci began his study of Chinese and earnestly learned about Chinese culture. Meanwhile, he had been making friends and converting followers in spite of the hostility he often encountered. This new strategy, it seems evident, was the result of a lesson his predecessor Francis Xavier had learned.! Ricci lived in Shaozhou tfB1+1, Nanjing 1¥J*, and eventually settled in Nanchang 1¥J~ in 1595, after his first attempt to seek residence in the capital Beijing had failed. Nanchang was the administrative capital of Jiangxi IT IL9 Province, which was one of the most important centers of culture and education in sixteenth-century China. Soon after his arrival in Nanchang, Ricci had a conversation on friend-
Page 1. Philosophy Religion in Early Medieval China Edited by Alan KL Chan and Yuet-KeungLo and P... more Page 1. Philosophy Religion in Early Medieval China Edited by Alan KL Chan and Yuet-KeungLo and Page 2. Philosophy and Religion in Early Medieval China ... Page 4. Philosophy and Religion in Early Medieval China edited by Alan KL Chan and Yuet-Keung Lo Page 5. ...
In the study of world religions, the English term "soul" appears to be one of the prima... more In the study of world religions, the English term "soul" appears to be one of the primary concerns, yet its various meanings overlap considerably in different religions. In order to understand what "soul" may mean in a given culture, we need to let the religious idea speak for itself in its native context, without presuming a lexical and philosophical commensurability between the English term "soul" and its counterparts in other cultures. In the case of early China, scholars have often rendered a family of Chinese terminology as "soul" without any explanation or justification. Such practice not only fails to note the specific context in which a particular terminology was used, but it also implicitly presumes the unidimensional meaning of "soul" and its universal usage in all human cultures.2 Different contexts in this case often involve different speakers for the beliefs related to the human soul, and it is not always true that two identical terms for "soul" used by different speakers were always lexically commensurable, whether they lived around the same time, or they came from the same region, or they shared a similar social
... Titre du document / Document title. From analogy to proof : an inquiry into the Chinese mode ... more ... Titre du document / Document title. From analogy to proof : an inquiry into the Chinese mode of knowledge. Auteur(s) / Author(s). YUET KEUNG LO ; Affiliation(s) du ou des auteurs / Author(s) Affiliation(s). Grinnell coll., dep. classical ...
Dao Companion to Classical Confucian Philosophy, 2013
As the Zhou feudal order began to crumble in his times, one of Confucius’ (551–479 B.C.E.) ambiti... more As the Zhou feudal order began to crumble in his times, one of Confucius’ (551–479 B.C.E.) ambitions was to train a new social class of people of learning and with moral aspirations and commitment and he called these people noble scholars (shi 士). When they were properly and sufficiently trained in the various arts and classical learning, the noble scholars often tried to seek political office to restore the society that was in ritual disorder, and in this sense they were also called gentleman (junzi 君子). To Confucius, learning was not confined to books and must be translated into actual practices in everyday life and the political arena. Indeed, his own academy itself constituted a living environment where his teachings were transmitted to his disciples, who were expected to internalize and manifest them in their day-to-day interactions with one another in a fellowship that formed and shaped the earliest Confucian community. In the study of early Confucian thought, the physical environment where the real-life relationships and exchanges that took place and the teachings of the master were first practiced and eventually modified and transformed has been largely ignored. Thus it is worthwhile to examine how the earliest Confucian community was formed and how the master’s teachings were practiced and tested before we discuss the philosophy of Confucius’ disciples.
Although Shan Tao, Ruan Ji, Xiang Xiu, Liu Ling, Ji Kang, Ruan Xian, and Wang Rong were historica... more Although Shan Tao, Ruan Ji, Xiang Xiu, Liu Ling, Ji Kang, Ruan Xian, and Wang Rong were historical figures, their identity as a group of like-minded iconoclasts who flouted Confucian ideology and norms of behavior has been questioned in modern scholarship. Even their epithet Zhulin qixian (The Seven Worthies of the Bamboo Grove), as some scholars argued, was retrospectively coined. This chapter argues that not only were the Seven Worthies historical figures in the third century, but they were also famously known by their epithet in their own time. Further, the political significance of their domicile in Shanyang District is explained. Yet the Seven Worthies were not a homogenous group because their political aspirations and philosophical inclinations were quite diverse and dissimilar, as the analysis of the philosophical thinking of Ruan Ji, Ji Kang, and Xiang Xiu in this chapter demonstrates.
Studies on Matteo Ricci (1552-1610) are numerous, and most, if not all, focus on the missionary&#... more Studies on Matteo Ricci (1552-1610) are numerous, and most, if not all, focus on the missionary's religious activities and his efforts in promoting Western science in China. This essay looks at Ricci on a more personal level by way of examining his relationship with numerous friends and allies he made in his first twelve-year career in China. Whatever success Ricci might have enjoyed in China was intimately contingent upon his network of friends in his host country. Since his arrival with Michele Ruggieri (1543-1607) in Zhaoqing _~ on September 10, 1583, Ricci began his study of Chinese and earnestly learned about Chinese culture. Meanwhile, he had been making friends and converting followers in spite of the hostility he often encountered. This new strategy, it seems evident, was the result of a lesson his predecessor Francis Xavier had learned.! Ricci lived in Shaozhou tfB1+1, Nanjing 1¥J*, and eventually settled in Nanchang 1¥J~ in 1595, after his first attempt to seek residence in the capital Beijing had failed. Nanchang was the administrative capital of Jiangxi IT IL9 Province, which was one of the most important centers of culture and education in sixteenth-century China. Soon after his arrival in Nanchang, Ricci had a conversation on friend-
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