Buddhism became established as a state religion in Korea during the sixth century, and was able to maintain that status with relatively little opposition throughout the Unified Silla and Koryô periods. However, at the end of the Koryô, the Buddhist establishment ended up in a serious confrontation with a rising Korean Neo Confucian polemical movement, a confrontation in which it would end up being the clear loser. The nature of the developing Neo Confucian polemic was twofold. The first aspect was (...) an outcry against the economic privileges and excessive government influence of the Buddhist church. The second was a philosophical/religious opposition to Buddhist doctrine and practice, which had developed out of the writings of the Sung Neo Confucian architects, most important of whom were the two Ch'eng brothers and Chu Hsi. (shrink)

『모호한 군중』은 현대인의 도덕성에 전하는 철학적 메시지를 담았다. 바쁜 일상 속에서 자칫 잊기 쉬운 ‘그대 안의 도덕성’을 일깨워야 한다는 저자의 외침들은 우리로 하여금 많은 생각을 하게 한다.

[A dictionary of contemporary philosophical concepts].

In Nos. 105 and 121 of the Kuang-ming Daily "Philosophical Supplement," there were two articles by Ch'ieh Ta-yu: "Some Opinions on the Problem of Determining the Object of Dialectical Logic" and "The Marxist Dialectical Method and Dialectical Logic." The first is quite general, while the second "elucidates the connections and differences" between dialectics and dialectical logic discussed in the first article. Almost all the basic points in both articles are erroneous. Actually, the author waves the banner of antidogmatism and expounds (...) a revisionist point of view. We will now refute his contentions. (shrink)

The book entitled the Huang Ti nei ching [Canonical Works of Huang Ti] has two sections - the "Su Wen" section and the "Ling Shu" section - and each section contains eighty-one articles. It was written by several authors in different historical periods. According to historical records and scholars' studies of the content and context of the book, we can roughly say that it was written in the period between the late years of the Warring States era and the early (...) years of the Eastern Han dynasty. Seven articles in the "Su Wen" section were materials from an "older version" and were merged into the book by Wang Fing in the Tang dynasty. They were probably written by scholars in the Eastern Han period or a little later. The two articles on acupuncture and pathology have been proved forgeries made in the Tang-Sung period. They should not have been included in the book because they contain more idealist dregs than do the other articles. (shrink)

The thirty-three sections of the Chuang Tzu annotated by Kuo Hsiang of the Chin dynasty were published during the period of the Northern Sung dynasty. Meanwhile, a preface allegedly by Kuo Hsiang was also printed in the book. The preface is as follows:Chuang Tzu was a man who had good knowledge of the origins of things in the universe and avoided no fantastic ideas. His remarks are hard to understand yet pertinent to phenomena. Any remark which is hard to understand (...) yet pertinent to phenomena may be true but useless; any remark which touches no actual things may be lofty but impracticable. This is surely different from a reluctant rise after inability. If the mind is free from preoccupations, it will respond to events at any time, and as a result, remarks will be cautious. Adapting himself to changes in the universe, Chuang Tzu was not merely turning out writings in the form of dialogues on things beyond human experience. (shrink)

The I Ching, or Book of Changes, has been one of the two or three most influential books in the Chinese canon. It has been used by people on all levels of society, both as a method of divination and as a source of essential ideas about the nature of heaven, earth, and humankind. During the eleventh and twelfth centuries, Sung dynasty literati turned to it for guidance in their fundamental reworking of the classical traditions. This book explores how four (...) leading thinkers--Su Shih, Shao Yung, Ch'eng I, and Chu Hsi--applied the I Ching to these projects. These four men used the Book of Changes in strikingly different ways. Yet each claimed to find in it a sure foundation for human values. Their work established not only new meanings for the text but also new models for governance and moral philosophy that would be debated throughout the next thousand years of Chinese intellectual history. By focusing on their uses of the I Ching, this study casts a unique light on the complex continuity-within-change and rich diversity of Sung culture. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

The I Ching, or Book of Changes, has been one of the two or three most influential books in the Chinese canon. It has been used by people on all levels of society, both as a method of divination and as a source of essential ideas about the nature of heaven, earth, and humankind. During the eleventh and twelfth centuries, Sung dynasty literati turned to it for guidance in their fundamental reworking of the classical traditions. This book explores how four (...) leading thinkers — Su Shih, Shao Yung, Ch’eng I, and Chu Hsi — applied the I Ching to these projects. These four men used the Book of Changes in strikingly different ways. Yet each claimed to find in it a sure foundation for human values. Their work established not only new meanings for the text but also new models for governance and moral philosophy that would be debated throughout the next thousand years of Chinese intellectual history. By focusing on their uses of the I Ching, this study casts a unique light on the complex continuity-within-change and rich diversity of Sung culture. (shrink)

"Few thinkers have stood as squarely at both the center and the periphery of an intellectual movement as has Shao Yung (1011-1077). Ethical model and eccentric, socialite and eremite, Shao Yung is perhaps not only the greatest enigma of early Neo-Confucianism, but also one of its undisputed giants. In this impressive life-and-thought study, Don J. Wyatt painstakingly sifts through all available evidence relating to Shao Yung and his scholarship to provide a portrait that fully exposes the moral center of the (...) man and his work. Drawing on the abundant store of letters and accounts by Shao's contemporaries and his own much-neglected poetry, Wyatt has assembled a study that intimately relates Shao's life to his thought. He challenges the assumptions of previous Western scholarship by persuasively arguing against the acceptance of works traditionally ascribed to Shao - specifically, the Kuan-wu wai-p'ien (Outer Chapters on Observing Things), the Yu-ch'iao wen-ta (Fisherman and Woodcutter Dialogue), and the cryptic quasi-autobiographical essay Wu-ming kung chuan (Biography of the Nameless Lord)." "Shao is presented as an independent thinker whose philosophical lexicon functioned according to a profound interdependence that was unique among the systems of his peers. His metaphysical concepts, which appear impervious to and beyond the scope of human influence - namely, his ching-shih (world ordering), kuan-wu (observing things), and I-Ching - derived hsien-t'ien (before Heaven) methodologies - are essentially the products of a morally reflective life. Wyatt's discoveries, therefore, refute the common assertion of Shao Yung's moral indifference. Moreover, by meticulously integrating the progress of this Neo-Confucian's thought into the course of his life, the author has produced one of the most textured and accessible works on a philosopher of the Sung era."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

Wu Ch'eng (1249-333) was the most innovative Confucian scholarteacher during the Mongol epoch in China, and his thought is a bridge between thinkers of the Sung und Ming eras. Having experienced the Mongol takeover in his thirties and the abrogation of the examination system, which blocked the traditional route to an official career, Wu was at first associated with Sung loyalists and did not serve the Yuan rulers until he was over sixty (in the National College and the Hanlin Academy). (...) Even then, his affinities for Taoism and individualistic strains in Confucian thought set him at odds with those who reestablished the examination system in the early fourteenth century. He was also one of the first scholars to question the legitimacy of the conquest dynasties. Wu pursued a scholarly vision that bore fruit in his searching classical commentaries, educational policies, and philosophical essays stressing intellectual enlightenment. This study of Wu's life and career examines his flirtations with official service, his disagreements with the educational establishment at the capital and locally, and how these experiences shaped his outlook. (shrink)

Inmunhak iran muŏt in'ga (T'onghap ŭi inmunhak, 2009) -- Tungji ŭi ch'ŏrhak (2010) -- Chonjae wa p'yohyŏn (2010) -- Mallarŭme ka mal hanŭn 'idea' ŭi kaenyŏm (Sorŭbon Taehakkyo paksa nonmun) -- P'ol Palleri e issŏsŏ chisŏng kwa hyŏnsil kwaŭi pyŏnjŭngpŏp ŭrosŏŭi si (Sŏul Taehakkyo sŏksa nonmun).

Abstract This essay attempts to articulate an understanding of the goal of ?freedom? in classical Ch'an Buddhism by setting concerns for ?liberation? in relation to the kinds of authority and regulated structure characteristic of Sung dynasty Ch'an monasteries. It begins with the thesis that early Western interpreters of Zen have tended to emphasise the dimensions of Zen freedom that accord with modem Western versions of freedom presupposing tension between freedom and authority as well as between individual autonomy and the demands (...) of a communal setting. These dichotomies, assumed by modem Western interpreters, appear to have been absent from this medieval Chinese context, thus suggesting that their concepts of freedom and liberation must have differed significantly from our own. The essay examines classical Ch'an rhetoric and practices in an effort to reconceive what ?freedom? might have meant in this context and concludes with a proposal for this reconception. (shrink)

Es ist für uns alltäglich geworden: Bilder von in Syrien ermordeten oder im Mittelmeer ertrunkenen Kindern, Aufmärsche von Rechtspopulisten, Billigkleidung aus den Händen unterbezahlter Näherinnen. Oft spüren wir den Wunsch, einfach nicht hinzuschauen, abzuschalten. Wir tragen dieses betretene Gefühl mit uns herum, und tun oft... nichts. Weil wir glauben, die Diskussionen lohnen doch nicht. Aber auch weil wir wissen, dass wir anecken und als Weltverbesserer verunglimpft werden. Wer kritisiert und sich engagiert, gilt schnell als naiv. Es gibt viele Stimmen, die (...) uns erklären, warum das Gute nicht getan werden kann - auch in unserem Kopf. Die Philosophin Hilal Sezgin widerspricht ihnen und zeigt, warum es sich lohnt, Haltung zu zeigen - für eine tolerante, demokratische, gerechtere Gesellschaft und für uns selbst. Sie plädiert für eine Ethik, in der nicht Rechthaben, Konkurrenz und Verzicht im Vordergrund stehen, sondern gemeinsames Handeln für eine bessere Welt. Kurz: Sie macht dem Leser Mut zur eigenen Courage. (Quelle: buch.ch). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A FAOT ABOUT THE VIRTUES A. CHADWICK RAY Oentrai OoUege Peila, Iowa PHILIPPA FOOT remarks in Virtues and Vices that "with the nota;ble exception of Peter Gea;ch hardly 100.yone sees ·any difficulty in the thought that virtues may sometimes be di·splayed in bald ructions." 1 That a man may use his courage to deplorable ends; that 'a tea.ah.er ma.y show charity in igiving a miudent undeserved credit-these seem to (...) ibe hardly problema.tic possibilities. Yet Aquinas upholds •a definition of morrul virtue as " a good quality o[ the mind, by which we live rightly, of whioh no one cain make bad use,..."2 And Aristotle's conception of the man Ol:f p:riactica:l reason as the standard of moral virtue likewise seems to p!'lec1ude a virtue 's being misused.3 Times change, and rupparently eV'en virtue is not what it used to be. Nevertheless I mean here to survey the resour.ces of moral psyichology in the tradition of.Airistotle to see what sort of grounding can be found for the no-bad-use thesis. Presumably Geach stamds wlmost 1 afone today on this question, because the more traditional view would seem defensible only if it is taken as analytic. We could stipulate that an action wilil be called virtuous only if on balance it is the wisest alternative aivaifaible to the agent, but the utility of such a l Philippa Foot, Virtues and Vices (Berkeley: University of California Press, 1978), 15. In After Virtue (Notre Dame: University of Notre Dame Press, 1981), 216, Macintyre finds Hume, Kant, Mill, and Rawls taking virtues as dispositions to conform to certain rules. To the extent that rules are unreliable, the virtues will be too. 2 Aquinas, Summa theoiogiae, I-II, q.55, a.4. a Aristotle, Nioomaohean Flthios 1106b36-7a2, 1113a30-31. 430 A. CHADWICK RAY concept would be doubtfrnl, and 'virtue' would seem to name no real thing. The'1'e are, after aH, appwrently anomalous cases, as wihen a teacher is moved to indulgence by an undeserving student's plea and seems to show kindness to a fault. The deifense oif the no-bad-use thesis requires us to deny that real kindness is shown here. But if no better justification for the denia~ can be offered than that the action is wrong and so cannot be virtuous, the thesis wil:l express only an a11bitrary decision about how to use 'virtue ' and related terms. But if such deni1als can he justified by appeal to facts about human nature, then the no.:brud-use thesis itself may perhaps be taken a;s descriptive of certain realities constitutive of human life. After considel'ing some of the conditions of vir:tuous action and the possibility of degrees of virtue (section III), I shaill argue (IV and V) that the opening sentence of Aristotle 's Nicomachean Ethics affords a bctua:l ba;sis for sustaining the no-had-use thesis as descriptive of virtues as we find them; that if "every action and pursuit, is thought to aim at some good " is perhaps an overstatement, still the humanness and intelligibility of an action would seem to depend on its aiming at some good; and that it is largely by trying to consider actions independently of the goods they aim a;t that we imagine virtues able to se1we unworthy ends. Payffig fuH rega11d to the purposiveness of human action and the desires expressed in it will also make it possible (VI) to avnid oonoluding with Aristotle that the virtues are inseparable from eaich other. I conclude (VII) with some brief refteetion on the meaning of my departures from Aristotle. Before offering my own interpretation of the Aristotelian resources, though, I briefly contend for the reality of moral virtues (as tiraditiona1ly understood ) against conventioIJJa1ist interpretations ('section I) and then (H) consider an ailtemative account (roughly Geach's) of the nature of the virtues that would sa¥e the no-bad-use thesis. A FACT ABOUT THE VIRTUES 431 I. Virtues as Teleological Di8}Jositions Why indeed speak of vi1rtues at a1l? Behavior would seem to be describahle and e:x:p1a... (shrink)

"Chuang Tzu" means "Master Chuang". If we are to believe traditional accounts (like those in the Records of the Historian , by Ssu-ma Ch'ian), he lived in the fourth century BC, contemporary with Plato and Aristotle. He was from a place called Meng, probably in the state of Sung, where he was "an official in the lacquer garden"; nobody knows what that means. Chuang Chou is also recorded as being a member of the Chi-Hsia academy maintained by the larger and (...) more advanced state of Ch'i, along with many of his most famous philosophical contemporaries, like Mencius and Hui Shih. And that is about it, so far as Chuang Chou goes. (shrink)

According to the fox koan, the second case in the Wu-men kuan koan collection, Zen master Pai-chang encounters a fox who claims to be a former abbot punished through endless reincarnations for denying the efficacy of karmic causality. In the end he is liberated by Pai-chang's turning word, which asserts the inexorability of cause-and-effect. Most traditional interpretations of the koan focus on the philosophical issue of causality in relation to earlier Buddhist doctrines, such as dependent origination and emptiness. Dogen, the (...) founder of the Japanese Soto school, devoted two fascicles of the Shobogenzo exclusively to the fox koan. One fascicle supports a paradoxical view of causality and non-causality, the two being "two sides of the same coin"; the second strongly attacks this interpretation and defends a literal reading that asserts causality and denies non-causality. Dogen's apparent change of heart on this topic has inspired scholars of the recent Critical Buddhist methodology to evaluate the merits and weaknesses in Zen's attitude toward ethical issues and social affairs. Shifting Shape, Shaping Text examines the fox koan in relation to philosophical and institutional issues facing the Ch'an/Zen tradition in both Sung China and medieval and contemporary Japan. Steven Heine integrates his own philological analysis of the koan, textual analysis of koan collections and related literary genres in T'ang and Sung China, folklore studies, recent discourse theory, Dogen studies, and research on monastic codes and institutional history to craft an original and compelling work. More specifically, he illuminates a fascinating dimension of the entire Ch'an/Zen tradition as he carefully lays out the philosophical issues in the koan concerning causality/karma and enlightenment, the ethical issues contained therein, the bearing that certain interpretations of causality had on the creation of monastic codes and institutional security in China, the relation between Zen and folk religion as revealed by the koan, and the issue of possible antinomianism in Zen, especially as grappled with by later thinkers such as Dogen and contemporary representatives of Critical Buddhism. Finally he applies theories of "high" and "low" religion and contemporary discourse and in the process rethinks the theories and their applicability across cultures. Far-reaching yet rigorous, Shifting Shape, Shaping Text will not only attract the interest of Ch'an/Zen specialists, but also those studying folklore, popular religion, and issues concerning the nature of discourse and the relation between "high" and "low" religions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A FAOT ABOUT THE VIRTUES A. CHADWICK RAY Oentrai OoUege Peila, Iowa PHILIPPA FOOT remarks in Virtues and Vices that "with the nota;ble exception of Peter Gea;ch hardly 100.yone sees ·any difficulty in the thought that virtues may sometimes be di·splayed in bald ructions." 1 That a man may use his courage to deplorable ends; that 'a tea.ah.er ma.y show charity in igiving a miudent undeserved credit-these seem to (...) ibe hardly problema.tic possibilities. Yet Aquinas upholds •a definition of morrul virtue as " a good quality o[ the mind, by which we live rightly, of whioh no one cain make bad use,..."2 And Aristotle's conception of the man Ol:f p:riactica:l reason as the standard of moral virtue likewise seems to p!'lec1ude a virtue 's being misused.3 Times change, and rupparently eV'en virtue is not what it used to be. Nevertheless I mean here to survey the resour.ces of moral psyichology in the tradition of.Airistotle to see what sort of grounding can be found for the no-bad-use thesis. Presumably Geach stamds wlmost 1 afone today on this question, because the more traditional view would seem defensible only if it is taken as analytic. We could stipulate that an action wilil be called virtuous only if on balance it is the wisest alternative aivaifaible to the agent, but the utility of such a l Philippa Foot, Virtues and Vices (Berkeley: University of California Press, 1978), 15. In After Virtue (Notre Dame: University of Notre Dame Press, 1981), 216, Macintyre finds Hume, Kant, Mill, and Rawls taking virtues as dispositions to conform to certain rules. To the extent that rules are unreliable, the virtues will be too. 2 Aquinas, Summa theoiogiae, I-II, q.55, a.4. a Aristotle, Nioomaohean Flthios 1106b36-7a2, 1113a30-31. 430 A. CHADWICK RAY concept would be doubtfrnl, and 'virtue' would seem to name no real thing. The'1'e are, after aH, appwrently anomalous cases, as wihen a teacher is moved to indulgence by an undeserving student's plea and seems to show kindness to a fault. The deifense oif the no-bad-use thesis requires us to deny that real kindness is shown here. But if no better justification for the denia~ can be offered than that the action is wrong and so cannot be virtuous, the thesis wil:l express only an a11bitrary decision about how to use 'virtue ' and related terms. But if such deni1als can he justified by appeal to facts about human nature, then the no.:brud-use thesis itself may perhaps be taken a;s descriptive of certain realities constitutive of human life. After considel'ing some of the conditions of vir:tuous action and the possibility of degrees of virtue (section III), I shaill argue (IV and V) that the opening sentence of Aristotle 's Nicomachean Ethics affords a bctua:l ba;sis for sustaining the no-had-use thesis as descriptive of virtues as we find them; that if "every action and pursuit, is thought to aim at some good " is perhaps an overstatement, still the humanness and intelligibility of an action would seem to depend on its aiming at some good; and that it is largely by trying to consider actions independently of the goods they aim a;t that we imagine virtues able to se1we unworthy ends. Payffig fuH rega11d to the purposiveness of human action and the desires expressed in it will also make it possible (VI) to avnid oonoluding with Aristotle that the virtues are inseparable from eaich other. I conclude (VII) with some brief refteetion on the meaning of my departures from Aristotle. Before offering my own interpretation of the Aristotelian resources, though, I briefly contend for the reality of moral virtues (as tiraditiona1ly understood ) against conventioIJJa1ist interpretations ('section I) and then (H) consider an ailtemative account (roughly Geach's) of the nature of the virtues that would sa¥e the no-bad-use thesis. A FACT ABOUT THE VIRTUES 431 I. Virtues as Teleological Di8}Jositions Why indeed speak of vi1rtues at a1l? Behavior would seem to be describahle and e:x:p1a... (shrink)

According to the fox koan, the second case in the Wu-men kuan koan collection, Zen master Pai-chang encounters a fox who claims to be a former abbot punished through endless reincarnations for denying the efficacy of karmic causality. In the end he is liberated by Pai-chang's turning word, which asserts the inexorability of cause-and-effect. Most traditional interpretations of the koan focus on the philosophical issue of causality in relation to earlier Buddhist doctrines, such as dependent origination and emptiness. Dogen, the (...) founder of the Japanese Soto school, devoted two fascicles of the Shobogenzo exclusively to the fox koan. One fascicle supports a paradoxical view of causality and non-causality, the two being "two sides of the same coin"; the second strongly attacks this interpretation and defends a literal reading that asserts causality and denies non-causality. Dogen's apparent change of heart on this topic has inspired scholars of the recent Critical Buddhist methodology to evaluate the merits and weaknesses in Zen's attitude toward ethical issues and social affairs. Shifting Shape, Shaping Text examines the fox koan in relation to philosophical and institutional issues facing the Ch'an/Zen tradition in both Sung China and medieval and contemporary Japan. Steven Heine integrates his own philological analysis of the koan, textual analysis of koan collections and related literary genres in T'ang and Sung China, folklore studies, recent discourse theory, Dogen studies, and research on monastic codes and institutional history to craft an original and compelling work. More specifically, he illuminates a fascinating dimension of the entire Ch'an/Zen tradition as he carefully lays out the philosophical issues in the koan concerning causality/karma and enlightenment, the ethical issues contained therein, the bearing that certain interpretations of causality had on the creation of monastic codes and institutional security in China, the relation between Zen and folk religion as revealed by the koan, and the issue of possible antinomianism in Zen, especially as grappled with by later thinkers such as Dogen and contemporary representatives of Critical Buddhism. Finally he applies theories of "high" and "low" religion and contemporary discourse and in the process rethinks the theories and their applicability across cultures. Far-reaching yet rigorous, Shifting Shape, Shaping Text will not only attract the interest of Ch'an/Zen specialists, but also those studying folklore, popular religion, and issues concerning the nature of discourse and the relation between "high" and "low" religions. (shrink)

Modern logic has Wldergone some remarkable developments in the last hun dred years. These have contributed to the extraordinary use of formal logic which has become essentially the concern of mathematicians. This has led to attempts to identify logic with formal logic. The claim has even been made that all non-formal reasoning, to the extent that it cannot be formalized, no longer belongs to logic. This conception leads to a genuine impoverishment of logic as well as to a narrow conception (...) of reason. It means that as soon as demonstrative proofs are no longer available reason will no longer dominate. Even the idea of the 'reasonable' becomes foreign to logic and such expres sions as 'reasonable decisions', 'reasonable choice' or 'reasonable hypotheses' would be put aside as meaningless. The domain of action, including method ology and everything that is given over to deliberation or controversy - i.e., foreign to formal logic - would become a battleground where necessarily the reason of the strongest would always prevail. (shrink)

Hsieh Liang-tso was one of the leading direct disciples of Ch'eng Hao and Ch'eng I, the two brothers who were the early leaders of the Confucian revival known as Neo-Confucianism in Northern Sung China. Hsieh was thus among the first to recognize and follow the insights of the Ch'eng brothers as definitive of the authentic Confucian tradition, a recognition that became the conviction of the majority of later Confucian scholars and practitioners. The present book is a focused analysis of the (...) core value of Confucian thought, namely jen, through an investigation of Hsieh Liang-tso's analysis of the Analects of Confucius. Selover argues that Hsieh's handling of key issues in interpreting and applying the Confucian Analects, his experiential reasoning and his deference to scriptural classics and earlier tradition, bear important similarities to the practice of theology in Western religious traditions. The volume also contains a translation of Hsieh's commentary on the Analects, as well as a foreword by the renowned scholar of Confucianism, Tu Wei-ming. (shrink)