The Dao spouse to jap Confucian Philosophy could be a part of the instruction manual sequence Dao spouse to chinese language Philosophy, released by way of Springer. This sequence is being edited by means of Professor Huang Yong, Professor of Philosophy at Kutztown collage and Editor of Dao: A magazine of Comparative Philosophy. This quantity contains unique essays through students from the united states, Europe, Japan, and China, discussing vital philosophical writings through eastern Confucian philosophers. the focus, traditionally, would be the early-modern interval (1600-1868), while a lot unique Confucian philosophizing happened, and Confucianism in smooth Japan.
The Dao spouse to eastern Confucian Philosophy makes an important contribution to the Dao instruction manual sequence, and both to the sector of eastern philosophy. This new quantity together with unique philosophical reviews might be a big contribution to the learn of Confucianism often and eastern philosophy specifically.
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Additional info for Dao Companion to Japanese Confucian Philosophy (Dao Companions to Chinese Philosophy, Volume 5)
As in the modern West, profound political changes of the Warring States period, in addition to encounters with stateless societies at the fringes of the Zhou civilization, spurred interest in the origins and early evolution of the state; and, again as in the West, conflicting narratives of the state formation were employed primarily to bolster the thinkers’ general political theories. In particular, these narratives could be utilized to highlight institutional changes in the past as a means of advocating similar changes in the present (Pines and Shelach 2005; cf.
I accept Jiang Lihong’s punctuation and his substitution of yi fu 壹輔 with fu yi 輔壹 (Jiang suggests adding the word jiao 教, as in Chapter 3 of the Book of Lord Shang, but I am not convinced; yi 壹 is frequently employed by Shang Yang as noun and not as an adjective; the One as the synonym of proper policy). For renzhe, xin zhi xu ye 仁者,心之續也, I accept Gao Heng’s substitute of xu 續 with yu 裕 (Gao Heng 1974: 109); but I also strongly suspect that this sentence is an old gloss that was inadvertently incorporated into the main text.
R. 1007/978-94-007-4318-2_2, © Springer Science+Business Media Dordrecht 2013 25 26 Y. Pines Confucian legacy as conducive rather than detrimental to reform and modernization; others, like iconoclastic members of the “New Culture Movement” (1915-) turned their back to Chinese cultural tradition altogether looking for pure Western remedies to China’s illness (Lin Yü-sheng 1979); while still others sought inspiration from non-Confucian native traditions. It was the members of the latter group who “rediscovered” the Legalist ideology and revived the interest in its legacy.