[公告] 「港台學術資訊」不是我的微博

Wednesday, April 23, 2014


2013年度 ユニット3(東アジア地域班)第1回国際ワークショップ

January 26, 2014

龍谷大学 (Ryukoku University)


10:00-10:15 開会挨拶・趣旨説明:佐藤智水
10:15-10:50 北村一仁「北朝国境地域における仏教造像事業と地域社会―山西陽城県出土、上官氏造像を手掛かりとして―」
10:50-11:25 劉建華「鄴城地区出土仏教造像芸術特点及其他地区的影響」
11:35-12:10 石松日奈子「中国式如来立像の北魏的展開―雲岡第16窟大仏と地方造像―」
12:20-13:00 討議 司会:佐川英治

14:10-14:45 倉本尚徳「唐代造像銘に見る善導浄土教の影響―龍門石窟を中心に―」
14:45-15:20 劉淑芬「九世紀的多種陀羅尼石刻」
15:30-16:05 佐藤智水「山東の地域社会と女性主導の造像事業」
16:15-16:55 討議 司会:入澤崇
17:10-17:50 総合討議
17:50-18:00 閉会挨拶:木田知生(龍谷大学)

Signs from the Unseen Realm: Buddhist Miracle Tales from Early Medieval China 《冥祥記》: 中古早期中國的佛教靈異故事

作者 Author:
Robert Campany

出版社 Publisher:
University of Hawaii

出版年代 Publication Year:

摘要 Abstract:

In early medieval China hundreds of Buddhist miracle texts were circulated, inaugurating a trend that would continue for centuries. Each tale recounted extraordinary events involving Chinese persons and places—events seen as verifying claims made in Buddhist scriptures, demonstrating the reality of karmic retribution, or confirming the efficacy of Buddhist devotional practices. Robert Ford Campany, one of North America’s preeminent scholars of Chinese religion, presents in this volume the first complete, annotated translation, with in-depth commentary, of the largest extant collection of miracle tales from the early medieval period, Wang Yan’s Records of Signs from the Unseen Realm, compiled around 490 C.E.

In addition to the translation, Campany provides a substantial study of the text and its author in their historical and religious settings. He shows how these lively tales helped integrate Buddhism into Chinese society at the same time that they served as platforms for religious contestation and persuasion. Campany offers a nuanced, clear methodological discussion of how such narratives, being products of social memory, may be read as valuable evidence for the history of religion and culture.

內容 Table of Contents:


Part I. Signs from the Unseen Realm and Buddhist Miracle Tales in Early Medieval China  
Wang yan and the Making of Mingxiang ji  
Miracle Tales and the communities That Exchanged Them 
The idiom of Buddhism Represented in the Tales 
Miracle Tales and the sinicization of Buddhism 
The narrative shape of the Miraculous 
Religious Themes in the Text 

Part II. Translation: Signs from the Unseen Realm 

Appendix 1. Fragments and Questionable Items 
Appendix 2. List of Major Motifs 

Saturday, April 19, 2014

The Huainanzi and Textual Production in Early China 《淮南子》與早期中國的文本生產

Sarah A. Queen & Michael Puett

Publication Year: 



The Han dynasty Huainanzi is a compendium of knowledge covering every subject from self-cultivation, astronomy, and calendrics, to the arts of government. This edited volume follows a multi-disciplinary approach to explore how and why the Huainanzi was produced and how we should interpret the work.

Table of Contents:

About the Contributors
Introduction - Sarah A. Queen and Michael Puett


1. Root-Branches Structuralism in the Huainanzi - Andrew Meyer
2. Daoist Inner Cultivation Thought and the Textual Structure of the Huainanzi - Harold D. Roth
3. Representations of Confucius in the Huainanzi - Sarah A. Queen
4. Creating a Book and Performing it: The “Yao Lüe” Chapter of the Huainanzi as a Western Han Fu - Martin Kern


5. Tool Metaphors in the Huainanzi and Other Early Texts - John S. Major
6. The Huainanzi’s “Heavenly Patterns” and the Shiji’s “Treatise on the Celestial Offices”: What’s the Difference? - David W. Pankenier
7. A Note on Logical Connectives in the Huainanzi - Michael Nylan


8. Sages, Creation, and the End of History in the Huainanzi
       《淮南子》中聖人,創造與歷史的終結 - Michael Puett
9. The Liu Clan’s ‘Flesh and Bone’: The Foundation of Liu An’s Vision of Empire 
     劉氏骨肉: 劉安帝國觀的基礎- Judson B. Murray
10. The Discourse about Lords (Zhuhou) in the Huainanzi 《淮南子》諸侯論
       - Griet Vankeerberghen 
11. Breaking through Heaven’s Glass Ceiling: The Significance of the Commoner Woman of Qi in the “Lan Ming” Chapter of the Huananzi - Anne Behnke Kinney

Index of Terms

Monday, April 14, 2014

New Perspectives in Dunhuang Studies 敦煌研究的新視角

The Dunhuang Grottoes on the ancient silk road, a designated UNESCO World Heritage site, are a splendid treasure house of art from Ancient China. For more than 100 years, the discovery, conservation and study of those grottoes have attracted worldwide attention. 

Institute of East Asian Studies, UC Berkeley

Institute of East Asian Studies (IEAS), Department of History of Art, Library, Center for Buddhist Studies, Center for Chinese Studies (CCS)

April 14, 2014


3: 00 Opening remarks
Patricia Berger, Professor, History of Art Department, U.C. Berkeley

3:05 Current Status and Emerging Developments in the Preservation of the Dunhuang Grottoes
Xudong Wang, Deputy Director, Dunhuang Academy

3:40 New Paleographic Approaches to the Tibetan Manuscripts from Dunhuang
Jacob Dalton, Associate Professor and Khyentse Foundation Distinguished Professor of Tibetan Buddhism, Department of East Asian Languages and Cultures, U.C. Berkeley

4:00 Dunhuang and the Silk Road
Yuanlin Zhang, Research Fellow, Dunhuang Academy

4:20 Sogdians in China: Further Reflections
Albert Dien, Professor Emeritus, Department of East Asian Languages and Cultures, Stanford University

4:40 Discussion
Peter Zhou, Director, C. V. Starr East Asian Library, U.C. Berkeley
Patricia Berger, Professor, History of Art Department, U.C. Berkeley

5:00 Reception

Buddhism Across Asia: Networks of Material, Intellectual and Cultural Exchange, volume 1 遍及亞洲的佛教:物質、思想與文化交流的網絡,第一卷

Tansen Sen

Institute of Southeast Asian Studies / Manohar Publishers & Distributors

Publication Year: 


"Buddhism Across Asia presents new research on Buddhism in comprehensive spatial and temporal terms. From studies on transmission networks to exegesis on doctrinal matters, linguistics, rituals and practices, institutions, Buddhist libraries, and the religion's interactions with political and cultural spheres as well as the society at large, the volume presents an assemblage of essays of breathtaking breadth and depth. The goal is to demonstrate how the transmission of Buddhist ideas serves as a cultural force, a lynchpin that had connected the societies of Asia from past to present. The volume manifests the vitality and maturity of the field of Buddhist studies, and for that we thank the editor and the erudite authors. "    -- Dorothy C. Wong, University of Virginia

* The first part of this volume is related to early medieval China:


1. Networks for Long-distance Transmission of Buddhism in South Asian Transit Zones , by Jason Neelis

2. Truth and Scripture in Early Buddhism: Categorial Reduction as Exegetical Method in Ancient Gandhāra and Beyond , by Stefan Baums

3. Now You Hear it, Now You Don't: The Phrase "Thus Have I Heard" in Early Chinese Buddhist Translations , by Jan Nattier

4. The First Āgama Transmission to China , by Elsa Legittimo

5. What is a "Hīnayāna Zealot" Doing in Fifth-Century China? , by Daniel Boucher

6. Meditation Traditions in Fifth-Century Northern China: With a Special Note on a Forgotten "Kaśmīri Meditation Tradition Brought to China by Buddhabhadra (359-429) , by Chen Jinhua

7. Transmission of the Dharma and Reception of the Text: Oral and Aural Features in the Fifth Chapter of the Book of Zambasta , by Giuliana Martini

Wednesday, April 9, 2014

[Conference] Chinese Buddhism and the Scholarship of Erik Zürcher 研討會:中國佛教與許理和教授的學術成就



Wednesday 12 February 2014

10.00-12.00: Book Presentation and Opening Lecture: Stefano Zacchetti, “A Unique Trajectory: Erik Zürcher's Studies of Chinese Buddhism.”

13.30-14.15: Antonello Palumbo: Periods in the History of Chinese Buddhism

14.15-15.00: Eric Greene: Anti-Mahāyāna Polemics in the Earliest Phase of Chinese Buddhism.

15.00-15.15: Coffee break

15.15-16.00: Kim Minku: Early Buddhist Image-Making in China: Recent Discoveries and New Interpretations

16.00-16.45: Stanley Abe: The Copy in Chinese Buddhist Imagery

16.45-17.00: Coffee break

17.00-17.45: T. H. Barrett: Middle Kingdom and Wider World: Some Neglected Sources from Late Imperial China?

18.00-19.30: Reception, sponsored by the City of Leiden, City Hall

20.00: Dinner for conference speakers

Thursday 13 February 2014
9.30-10.15: Stefano Zacchetti: Blind spots and One way Tracks in Chinese Buddhist Historiography

10.15-11.00: Jan Nattier: “Anonymous Scriptures” Revisited: A Re-Evaluation of the Sources

11.00-11.15: Coffee break

11.15-12.00: Funayama Tōru: Difference in Genres of Chinese Buddhist Translations as (Non-) Reflections of Developments in Indian Buddhism

12.00-13.30: Lunch

13.30-14.15: Stephen Bokenkamp: Buddhist Influence on Early Daoism Reconsidered

14.15-15.00: Christine Mollier: Literary Expedients and Sacrality: Reconsidering the Buddho-Daoist apocalyptical Literature of Early Medieval China

15.00-15.15: Coffee break

15.15-16.00: Barend ter Haar: Looking at Textuality among Chinese Monks in the Gaoseng zhuan

16.00-16.45: Liu Shufen: The Waning Years of the Life of the Eminent Buddhist Monk Xuanzang 玄奘 (600-664) and his Deification in Japan

16.45: Walk through Leiden (weather permitting)

19.00: Dinner for conference speakers

Friday 14 February 2014
9.30-10.15: Nicolas Standaert: Erik Zūrcher’s Study of Christianity in Seventeenth-Century China

10.15-11.30: Open Discussion

12.00: Lunch


The Copy in Chinese Buddhist Imagery
Stanley Abe

In China Buddhist texts were treated as not only the teachings of the Buddha but the Buddha himself.Texts could be powerful and efficacious like the Buddha. Copying and disseminating texts were meritorious acts. Buddhist images appear to have functioned in an analogous manner. But extant copies of Buddhist images are surprisingly few in number and were made for a variety of contexts and purposes.Some were originally produced as duplicate sets of images; others were pious replications in archaic styles. In the nineteenth century Buddhist images with ancient inscriptions were newly copied as reproductions for the Chinese antiquities market. And in the early twentieth century copies of Buddhist images proliferated as a global market for Chinese sculpture came into being. Archaism and anachronism,piety and fraud all played a role in the production of copies of Chinese Buddhist imagery. But can we as historians discern intention from visual and inscriptional evidence? This paper will address this question and introduce a range of copies, copying practices, and motivations in China.

Middle Kingdom and Wider World: Some Neglected Sources from Late Imperial China
T H Barrett

One of the consequences of the “Buddhist Conquest of China” that emerges most forcefully from Erik Zürcher’s work on Buddhism and Daoism is the far greater awareness of vistas of time and space than is common in earlier sources that was provided by Buddhist texts. Plainly of particularly great cultural significance was the conclusion that China was but part of a wider whole. By the seventh century the notion of China as a Middle Kingdom ruling ‘all under heaven’ had been brought into open question, but thereafter one sees perhaps a reaction setting in. Late imperial China seems nothing if not sinocentric in its outlook. Yet right until the twentieth century the Buddhist outlook was preserved in a type of document that has been generally ignored so far. This paper introduces the materials in question.

“Buddhist Influence on Early Daoism” Reconsidered (重新思考佛教對早期道教的影響)
Stephen R. Bokenkamp 柏夷

In a 2004 article, I criticized a number of scholars whose work tended to regard “Buddhist Influence”on Daoism as the impact of one discrete entity (Chinese Buddhism) on another (Daoism). Among thearticles I critiqued was Erik Zürcher’s 1983 “Buddhist Influence on Early Taoism.” In particular, I noted how Zürcher’s article claimed that, in Daoism, “Buddhist terms are `hopelessly misunderstood and mixed up,’ doctrines are subjected to `extreme distortion and devaluation,’ or `absorbed and digested to such an extent that they have virtually lost their identity.’ Daoism, the `receiving system,’ is found guilty of `confusion,’ `hybridization,’ `amalgamation,’ `merger,’ `fantastic notions,’ and `incorrect interpretations’” –as if the intent of early Daoists was to get Buddhism right and they had somehow failed.I still hold that this criticism is justified and even a necessary corrective to those who would use Zürcher’s article. And yet, there is much of great value in “Buddhist Influence on Early Daoism.” Here I would wish to focus on those aspects of Zürcher’s work.

Difference in Genres of Chinese Buddhist Translations as (Non-)Reflections of Developments in Indian Buddhism
Funayama Tōru 船山徹

Chinese Buddhism, roughly speaking, consists of elements imported from India and its neighboring areas, and elements transformed as Chinese. The former is heavily based on "Chinese Buddhist translations."It is noteworthy that the renowned translator Kumārajīva (d. ca. 409) was well versed in the tenets of the Madhyamaka school, but totally ignorant of what is called Tathāgatagarbha thought, let alone the Yogācāra. Immediately after his death, several important Yogācāra texts were brought to China, and their translations became popular, but the word "Yogācāra" remained unknown until about a century later. This change of genres of translations, from Madhyamaka to Yogācāra, suggests that some movements in Chinese Buddhism were linked with Indian Mahāyāna in such a way that the formation of the Madhyamaka appeared first and the Yogācāra subsequently. Another example of a close
connection of Chinese Buddhist translations with the historical development of Indian Buddhism can be found in the spread of Esoteric Buddhism in the Tang dynasty. While these cases show that Chinese Mahāyāna somehow followed the sequential order of developments in Indian Mahāyāna, a series of translations of vinaya texts in the early fifth century do not reflect any Indian situation in this period. Finally, two blank periods of translation, in the latter half of the fifth century and from the early ninth to the late tenth century, were caused by sudden and temporary stops of migrations of Indian monks to China, and also do not seem to link with the situation of Indian Buddhism. In this way the history of Chinese Buddhism had both a significant continuity with Indian Buddhism, and sometimes a remarkable discontinuity.

Anti-Mahāyāna Polemics in the Earliest Phase of Chinese Buddhism (佛教萌芽時期的反大乘論述)
Eric Greene

In recent years our understanding of what Erik Zūrcher called the “embryonic phase” of Chinese Buddhism– the late second and early third centuries – has improved tremendously, largely thanks to then continuation of the work, pioneered by Zūrcher himself, of identifying those Chinese Buddhist texts that can be reliably dated to this period. In this paper I will consider one such, hitherto little-studied text known as the Scripture on the Fifty Contemplations of Transcendent Wisdom (Ming du wu shi jiao ji jing 明度五十校計經). As I will argue, this text appears to be not a translation – as it purports to be – but rather a Chinese composition, albeit one that does indeed likely date from the very earliest period of Chinese Buddhism. As such, this text provides us with a rare glimpse of how Chinese Buddhists of this period were responding to Buddhism as it had been presented to them. Remarkably, this text proves to be a virulent and surprisingly coherent criticism of Mahāyāna soteriology from the perspective of a more traditional understanding of Buddhism. Apart from noting its significance as one of the most extensive and detailed anti- Mahāyāna polemics from any Buddhist tradition, I will consider the question of what this text might tell us about the very early history of Buddhism in China.

Looking at Textuality among Chinese Monks in the Gaoseng zhuan (從《高僧傳》記載探討文本性的問題)
Barend Ter Haar

In this paper I will look at the use of writing (and speech) in the biographies of early Chinese monks. At first sight it may seem obvious that the introduction of “Buddhist religious culture” took place primarily through the introduction of sutras and other texts, which were translated and explained. Given the restricted availability of written materials before printing (and even afterwards, but that is outside the frame of this paper) , it seems worthwhile to investigate precisely how the contents of Buddhist written materials were disseminated. Other sources will probably give a different picture, but the Gaoseng zhuan seems as good point as any other to look at this question. This contribution will be first and foremost a reconnaissance, hopefully to enable me to ask more focused questions in a later stage.

Early Buddhist Image-Making in China: Recent Discoveries and New Interpretations (中國早期佛像製作:新發現與新詮釋)
Kim Minku

Recent discoveries of archaeological and epigraphical data and new interpretations thereof allow us to reconsider the early, groundbreaking period of Buddhist image-making practice in China in a way that was not necessarily recognized by the Late Erik Zürcher (1928-2008). The paper will focus on the two often-overlooked gilt bronze Buddha images excavated in an Eastern Han tomb (M2) at Beisongcun, Shijiazhuang (Hebei), and their related group of early metal images from north China, among which includes the Kharoṣṭhī-inscribed one from Xi’an. In addition, results of metallurgical analysis provide us with a new socio-ethnic insight to the manufacturing process that involves with the so-called piecemold casting technology. With this new information put together, we can reach a new understanding of Buddhist material culture in Han-to-Sixteen Kingdoms China.

The Waning Years of the Eminent Monk Xuanzang and his Deification in Japan
Liu Shufen

While the eminent monk Xuanzang 玄奘 (600-664) has long been renowned for his contributions to the historical development of Chinese Buddhism, the last years of his life were fraught with hardship. Caught up in the political infighting that raged around the reigns of the Tang emperor Gaozong 高宗(628-683) and empress Wu Zetian 武則天 (625-705), Xuanzang spent his final days in self-imposed exile in northern Shaanxi 陜西 province while striving to finish some of his most important translation projects. He was not awarded any posthumous honors, and it took until the ninth century for a stupa and funerary inscription to be erected in his memory. Xuanzang’s stature continued to suffer during the Northern Song, with his achievements being ignored or excised from the historical record by scholar-officials like Ouyang Xiu 歐陽修 (1007-1072). At the same time, however, monastic and lay elites who supported Buddhism endeavored to preserve records of Xuanzang’s deeds in their writings, while also worshipping him as a patriarch. The deification of Xuanzang continued in Japan from the twelfth to fourteenth centuries, where he ended up being worshipped as a bodhisattva. The goal of this paper is to trace the complex factors that resulted in the production of so many vastly different images of one of China’s most famed Buddhist figures.

Literary Expedients and Sacrality : Reconsidering the Buddho-Daoist Apocalyptical Literature of Early Medieval China (文學的權宜之計與神聖性:重新思考早期中古中國的佛道天啟文獻)
Christine Mollier 穆瑞明

For contemporary scholars, medieval Chinese Buddhist and Daoist apocalyptical scriptures involve a great paradox that has never been sufficiently investigated. The sacrality for which these scriptures were renowned and ultimately canonized, markedly contrasts with their literary paleness and their lack of rhetorical and discursive substance. Without linear narrative and stylistically redundant, their near unintelligibility and chaotic composition give the impression that these texts were not intended, in fact, to deliver a focused message or to be read. In virtue of what, therefore, were these scriptures sacred ?

In most cases, we have very little information concerning the socio-religious contingencies that contributed to their fame, canonization and, sometimes, exceptional diffusion, in this respect resembling the destiny of the great Mahāyāna sûtras. Despite this, we are able, through textual and comparative analysis, to define a set of standard literary expedients deployed in particular Buddhist and Daoist works to establish their supremacy and authority, and to promote their ritual efficacy. In my examination of this, I will focus on specific texts, mostly dating to the fifth and sixth centuries, issuing from both traditions.

“Anonymous Scriptures” Revisited: A Re-Evaluation of the Sources
Jan Nattier

One of Erik Zürcher’s many interests was in the small group of scriptures he regarded as “anonymous translations”—that is, texts preserved in transmitted versions of the Chinese Buddhist canon (above all the widely used Taishō edition) that can be identified with titles registered by Daoan as the work of unknown translators (失譯). In a relatively obscure paper published in 1995, Zürcher wrote that, of the 142 titles classified by Daoan in this category, only “a pitiful residue of 17 texts . . can be found in the Taishō canon.” A closer look at Daoan’s list of anonymous scriptures, however, reveals that far more texts from this group have survived than Zürcher believed. Already in 1941 Hayashiya Tomojirō 林屋友次郎 had discussed dozens of such works in his classic study Kyōroku kenkyū 経録研究 and attempted to assign them tentative dates. And today it is possible to refine our knowledge of these anonymous scriptures still further, placing them more precisely in time and space and, in many cases, locating them within a specific “rhetorical community.”

Periods in the History of Chinese Buddhism
Antonello Palumbo

In the same year (1959) in which The Buddhist conquest of China made its appearance, Arthur F. Wright published his Buddhism in Chinese history, proposing an influential outline of the historical stages of Buddhism in China: Preparation (65-317 CE), Domestication (317-589 CE), Independent Growth (589-900 CE), Appropriation (900-1900 CE). Zürcher himself would adopt a virtually identical scheme about thirty years later. This paper will revisit the chronological framework in which these scholars, and several more in their wake, have understood the trajectory of Chinese Buddhism. It will suggest that the exercise of periodisation, far from being the historian's recreation, can lead to remarkably dissimilar constructions of the same past and, in the case of Buddhism in China, to different appraisals of its nature and forms.

Erik Zūrcher’s Study of Christianity in Seventeenth-Century China
Nicolas Standaert

About half of some sixty total publications by Erik Zūrcher (and one of his two books) is devoted to Christianity in China. Why did a scholar, known for his research on Buddhism, study to such an extent Christianity in China? Taking Zūrcher's last public speech as a starting point, this presentation will analyze the reason behind this investigation. It will also expose his contributions to the study of intercultural contacts between China and other countries.

Blind Spots and One Way Tracks in Chinese Buddhist Historiography 
Stefano Zacchetti 

One of the characteristic features of Chinese Buddhism is the development, from an early period, of a rich historiographical tradition. This paper will explore the influence exerted on modern historical studies devoted to the early period of Buddhist presence in China by traditional Chinese Buddhist historiography. The latter category, while primarily used in my paper with reference to works produced during the Liang period (6th century), such as Sengyou’s Chu sanzang ji ji and Huijiao’s Gaoseng zhuan, includes also isolated statements and reflections on the history of Chinese Buddhism contained in texts belonging to different genres (such as, for example, prefaces), which constitute a form of often highly influential historiography ante litteram. My presentation will be centred on the analysis of some case studies, such as the treatment (or, rather, lack of it) of the late 4th century Indian monk Zhu Tanwulan in ancient and modern historiographical sources, and the formation of the image of Wu Kingdom Buddhism vis-à-vis the preceding Han period.

Saturday, April 5, 2014

[Dissertation] Patronage, Politics, and the Emergence of Rock-Cut Tombs in Early Han China

Miller, Allison Ruth


Harvard University

Publication Year: 



Puett, Michael

For the past thirty years, scholars have largely assumed that the ancient Chinese primarily built tombs for reasons related to the afterlife. Nearly all early Chinese tombs, whether belonging to emperors or petty local officials, are interpreted in this light--as spaces to be inhabited by the deceased after death. This focus on the afterlife, however, is a relatively recent direction in scholarship. Prior to the last few decades, Chinese scholars generally agreed that the ancient Chinese did not have a clear notion of the afterlife until the rise of Buddhism, basing their interpretation on the notorious silence of ancient texts on this issue.

This dissertation explores reasons other than the afterlife that so much wealth and labor were expended on monumental tombs in early China. It does so by analyzing the social and political tensions underlying a major shift in tomb architecture that occurred in the Western Han dynasty--the emergence of rock-cut tombs. Rock-cut tombs were meticulously-carved, grotto palaces that bore little resemblance to the mounded, earthen pit tombs that had preceded them. These tombs changed the orientation of elite Chinese burials for the rest of Chinese history.

By examining this shift in tomb architecture, my work suggests that by the mid-Western Han, tomb architecture had become a principal means by which rulers marketed new political agendas and elites expressed their social and political identities. Relying on evidence from texts and archaeology, my research traces the history of tomb construction back to the Eastern Zhou to understand why tombs may have assumed this function by the Western Han. It also demonstrates the way that the study of shifts in material culture can lead to significant revisions of Han political history. This study, for example, challenges the typical conflation of the reigns of Emperors Wen (r. 180-157 BC) and Jing (r. 157-141 BC), and argues that Emperor Wen, rather than the founding emperor, ought to be considered as the chief architect of Han political ideology.

Tuesday, April 1, 2014

Dao Companion to Classical Confucian Philosophy

Vincent Shen

Publication Year: 





The Philosophy of Classical Confucianism offers an unparalleled
examination to the philosophers, basic texts and philosophical
concepts and ideas of Classical Confucianism as well as the recently
unearthed bamboo slips related to Classical Confucianism. It will
prove itself a valuable reference to undergraduate and postgraduate
university students and teachers in philosophy, Chinese history,
History, Chinese language and Culture. This volume presents both a
historical and a systematic examination of the philosophy of classical
Confucianism. Taking into account newly unearthed materials and the
most recent scholarship, it features contributions by experts in the
field, ranging from senior scholars to outstanding early career

The book first presents the historical development of classical
Confucianism, detailing its development amidst a fading ancient
political theology and a rising wave of creative humanism. It examines
the development of the philosophical ideas of Confucius as well as his
disciples and his grandson Zisi, the Zisi-Mencius School, Mencius, and
Xunzi. Together with this historical development, the book analyzes
and critically assesses the philosophy in the Confucian Classics and
other major works of these philosophers.

The second part systematically examines such philosophical issues as
feeling and emotion, the aesthetic appreciation of music, wisdom in
poetry, moral psychology, virtue ethics, political thoughts, the
relation with the Ultimate Reality, and the concept of harmony in

Table of Contents: 

Introduction: Classical Confucianism in Historical and Comparative
Context, Vincent Shen.

PART I. Historical Development.-
2. The Fading of Political Theology and the Rise of Creative Humanism, Vincent Shen.-
3. The Philosophy of Confucius, NI Peimin.-
4. The Philosophy of Confucius' Disciples, LO Yuet Keung.-
5. Zisi and the Thought of Zisi and Mencius School, TSAI Zheng-Feng.-
6. The Daxue (Great Learning) and the Zhongyong (Doctrine of the Mean).  Andrew H. Plaks.-
7. Philosophical Thought of Mencius, CHAN Wing-cheuk.-
8. Xunzi as a Systematic Philosopher: Toward Organic Unity of Nature, Mind, and Reason, CHENG Chung-ying.

PART II. Philosophical Issues.-
9. Early Confucian Perspectives on Emotions, Curie Virac.-
10. Art and Aesthetics of Music in Classical Confucianism, Johanna Liu.-
11. Wisdom and Hermeneutics of Poetry in Classical Confucianism, Vincent Shen.-
12. Early Confucian Moral Psychology, SHUN Kwong-loi.-
13. Early Confucian Virtue Ethics: The Virtues of Junzi , Antonio Cua?.-
14. Early Confucian Political Philosophy and Its Contemporary Relevance, BAI Tongdong.-
15. Ultimate Reality and Self-cultivation in Early Confucianism: A Conceptual/Existential Approach , YAN Zhong-hu.-
16. Confucian Harmony: A Philosophical Analysis, LI Chengyang.

List of contributors.- Index.