Seng Zhao and his collection of treatises, the Zhao lun, have enjoyed a particularly high reputation in the history of Chinese Buddhism. One of these treatises, The Immutability of Things, employs the Madhyamaka argumentative method of negating dualistic concepts to demonstrate that, while "immutability" and "mutability" coexist as the states of phenomenal things, neither possesses independent self-nature. More than a thousand years after this text was written, Zhencheng's intense criticism of it provoked fierce reactions among a host of renowned scholar-monks. (...) This paper explores Zhencheng's main points as well as the perspectives and motives of his principal adversaries in order to shed light on the nature of philosophical discourse during the late Ming dynasty. (shrink)

When attempting to capture the concept of enlightenment that underlies and motivates philosophical (and political and scientific) developments in the 18th century, historians of philosophy frequently rely upon a needlessly but intentionally exclusive account. This, namely, is the conception of enlightenment first proposed by Kant in his famous essay of 1784, which takes enlightenment to consist in the “emergence from the self-imposed state of minority” and which is only possible for a “public” to attain as a result of the public (...) use of reason, a privilege enjoyed by citizens and exemplified in the activity of the scholar. That women, among other groups, did not hold the status of citizens and did not enjoy access to the institutions or training that might gain them recognition as scholars is apparently not a concern for Kant, as he notes that the enlightened condition is likely out of reach anyway for “by far the greatest part of humankind (including the entire fair sex)” (AA 8:35). This naturally leads one to wonder what a history of this period could look like when considered from the perspective of a different, more inclusive conception of enlightenment, and in this chapter I propose to conduct an experiment of sorts just along these lines. As opposed to Kant’s exclusionary conception, I will instead take that proposed by his distinguished contemporary, Moses Mendelssohn, as my starting point. In addition to offering a conception of enlightenment distinctive both for its wide scope and progressive character, Mendelssohn’s has the advantage, or so I will show, of bringing the manifold intellectual contributions of a diverse set of women into focus, though it does more than this in that it also reveals these women to actively and critically engage with key aspects of Mendelssohn’s and others’ philosophical views. (shrink)

The iconoclastic scholar Li Zhi (1527-1602) was a central figure in the cultural world of the late Ming dynasty. His provocative and controversial writings and actions powerfully shaped late-Ming print culture, commentarial and epistolary practice, discourses on authenticity and selfhood, attitudes toward friendship and masculinity, displays of filial piety, understandings of the public and private spheres, views toward women, and perspectives on Buddhism and the afterlife. In this volume, leading sinologists demonstrate the interrelatedness of seemingly discrete (...) aspects of Li Zhi's thought and emphasize the far-reaching impact of his ideas and actions on both his contemporaries and his successors. In doing so, they challenge the myth that there was no tradition of dissidence in premodern China. (shrink)

The iconoclastic scholar Li Zhi (1527-1602) was a central figure in the cultural world of the late Ming dynasty. His provocative and controversial writings and actions powerfully shaped late-Ming print culture, commentarial and epistolary practice, discourses on authenticity and selfhood, attitudes toward friendship and masculinity, displays of filial piety, understandings of the public and private spheres, views toward women, and perspectives on Buddhism and the afterlife. In this volume, leading sinologists demonstrate the interrelatedness of seemingly discrete (...) aspects of Li Zhi's thought and emphasize the far-reaching impact of his ideas and actions on both his contemporaries and his successors. In doing so, they challenge the myth that there was no tradition of dissidence in premodern China. (shrink)

This article has the purpose of examining the commentation that Sung-ho Yi Ik and Da-san Jung Yak-yong developed of Sa-chil Debate (사칠논쟁) Which was a philosophical debate in Chosun Dynasty. Sa-chil Debate began from Toe-gye Yi Whang and Ko-bong Gi Dae-sung and soon as a result of Yul-gok Yi Yi and Woo-gae Sung Hon repeating the debate, It appeared as a kind of philosophical theme. After that, Yul-gok and Toe-gye's students formed a kind of school. They also made (...) the debate extended and the theory more sophisticated by criticizing a counterpart's argument on base of ideologizing their teacher's theory. About 200 years after Toe-gye died, Sung-ho Yi Ik was born and after about 250 years, Da-san Jung Yak-yong was born. Both they experienced a western naturalscience and a catholic theory as Silhak Scholars (실학자). Therefore their this kind of interpretation about Sung-li Debate must be offering a deeply interesting investigation to us. In conclusion, Sung-ho advocated Toe-gye's theory at all, adding more explanation to it and Da-san evaluated all of Toe-gye's and Yul-gok's theory to be right because their theories have a unique logicality of making a sense. Sung-ho stood on a Shilhak view point gave up a organic cosmology ofSung-li theory which has a continuity to cosmology and moral theory, arguing Sa-chil-Li bal-Yil-lo Theory (四七理發一路說) by understanding Sa-chil Debate based on only moral perspective. Even though Da-san also said Yang-si Theory (兩是論) that both their theories are all right, he argued that Toe-gye's theory is much more important in the aspect of moral practice owing to his religious opinion by a catholic affect. By the way, Sung-ho supplemented and explained Toe-gye's theory, but he had not a sufficient logic and was not objective because of his leaning into advocating Toe-gye's theory much further. Da-san had an advantage of evaluating both Toe-gye's and Yul-gok's theory to be all right, but came to argue an insufficient philosophy on account of its simplicity. (shrink)

Readings in Chinese Women's Philosophical and Feminist Thought gathers 40 original writings on women by 32 authors (many of whom are women) from the Yuan dynasty to the Republics, an important 700-year historical period during which women's learning in China blossomed as a result of economic prosperity, the development of commercial printing, and the interaction between East and West. -/- Selections are made not only from canonical texts on women's virtues, but also from less (...) orthodox literary works such as plays, poetry, novels, essays, and revolutionary writings that illuminate the lived experience of women and the perception of gender. With many texts translated into English for the first time, this reader provides the context needed to understand them. It features: -/- - Chronologically organized readings in the sequence of the Yuan, Ming, Qing dynasties, and the Republics to demonstrate historical progression of thought (or the lack of) - Introductions to each section and chapter covering essential information about the authors and the cultural, historical, and philosophical background to their work - A chronology of dynasties, Republics, key events, and a map -/- Recovering discourse so often neglected in discussion of Chinese thought, this is the first collection to pay special attention to women-authored works from the late 13th to the early 21st century. By bringing these readings together in a single volume, it juxtaposes and compares female and male perspectives from the same time and creates a new narrative of Chinese philosophical thought. (shrink)

Imperialism, the key concept of modern politics and society, entered China via Japan in the late Qing Dynasty. This concept had been endowed with rich connotations before Lenin’s assertion that imperialism is the highest stage of capitalism gained a dominant position in China. Liang Qichao influenced by the Waseda University of Politics, regarded “imperialism” as the result of “nationalism”. He advocated the cultivation of nationals to cope with international competition. At the same time, Kotoku Shusui being influenced by (...) the European and American socialist thoughts, regarded “imperialism” as the product of the politicians and capitalists’ seeking profit from the centralization of power. Mencius, a classic Confucian text, became the native resource for absorbing this proposition, attention to the universalist thought which is constructed by Confucian moral theory such as compassion. But for other East Asian countries such as China and Korea, the claim had received little response. (shrink)

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original scholarly (...) contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

Little is known about the Korean Peninsula before 12 th century, due to which potentially biased assessments of its social, cultural, and political history exist. This study attempted to unearth the history of the Korean Peninsula since the late 10th century through the Buddhist inscriptions. These inscriptions unveil the authentic social environment, religious beliefs, and political ecology of late Silla and delve into the political motives and life philosophies of Silla scholars who studied the Tang Dynasty, (...) especially their approach of 'interpreting Buddhism through Confucianism'. Based on empirical research grounded in documentary evidence, combined with literary-historical methods, this study examined the inscriptions of two great Silla scholars Choi Chi-Won and Choi Eun-Wee. Their works predominantly feature Confucian thought within Buddhist narratives. Politically, they used Confucian principles as the foundation for governance, interpreting them through Buddhist concepts to enlighten the masses and strengthen dynastic rule. Ideologically, while Choi Chi-Won fully implemented Confucian logic, Choi Eun-Wee demonstrated a stronger Buddhist inclination. This research enriches the understanding of the history, culture, and society of the Korean Peninsula, highlighting the significant role of blending Confucian and Buddhist elements in shaping its social and political structures. (shrink)

This paper focuses on how Chinese intellectuals discussed and researched rainbows in late Ming and early Qing Dynasty. Many of them considered the rainbow as a phenomenon that occurred under certain conditions of sunshine and raindrops, which could be described with terms related to qi of yin/yang. Some of them had the knowledge of duplicating rainbows by “spraying water opposite to the sun”. There were also popular conceptions that rainbow was a sign of salaciousness and rainbow could siphon (...) water, both of which had a long history in Chinese context. Scholars also discussed other phenomena similar to rainbow such as solar halo, lunar halo, parhelion and parselene. Those discussions were not held in wider society, yet they were the sign of how Chinese intellectuals rationalized their research into natural philosophy. (shrink)

: This paper focuses on how Chinese intellectuals discussed and researched rainbows in late Ming and early Qing Dynasty. Many of them considered the rainbow as a phenomenon that occurred under certain conditions of sunshine and raindrops, which could be described with terms related to qi of yin/yang. Some of them had the knowledge of duplicating rainbows by “spraying water opposite to the sun”. There were also popular conceptions that rainbow was a sign of salaciousness and rainbow could (...) siphon water, both of which had a long history in Chinese context. Scholars also discussed other phenomena similar to rainbow such as solar halo, lunar halo, parhelion and parselene. Those discussions were not held in wider society, yet they were the sign of how Chinese intellectuals rationalized their research into natural philosophy. (shrink)

Very soon after I began working on the identity of magic-workers in classical antiquity, I realized that it was necessary to come to terms with a thesis about depictions of erotic magic-working in Greek and Roman literature. It asserted that male writers engaged in a systematic misrepresentation of the realities of magic-working in portraying erotic magic as an exclusively female preserve; the reality was that men were the main participants in this form of magic-working. The thesis is based on the (...) supposition that the truth about erotic magic and the people who performed it is to be found in the formularies or spell-books preserved in papyrus and in defixiones. These two sources of information are said to show us that erotic magic was performed by men and not by the women who are the persons depicted engaging in love-magic in literature. The scholar who first presented the thesis was the late John Winkler. A version of it is to be found in Fritz Graf's general account of Greek and Roman magic. There is agreement over what are taken to be the facts, but views diverge over their interpretation. Winkler appeals to the Freudian notion of denial and transference to offer an explanation not only of the discrepancy between life and literature, but of what he took to be the belief held by the young men who cast erotic spells that the girls who were the objects of their spells were as sexually eager as they were: men, when overwhelmed by sexual desire for unattainable women, through a process of denial transfer that feeling to women, whether old or young, whom they fondly imagine suffer the same intense sexual longings as themselves. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rita Gross as Pioneer in the Study of Women and ReligionRosemary Radford RuetherRita Gross has been a pioneer in shaping both the theory and practice of women and religion and in Feminist theology. Her pathbreaking work in these fields has received insufficient recognition among both feminists and scholars of religion. This session at the 2010 AAR meeting devoted to her work is a small rectification of (...) this neglect. Rita has written more than 150 articles and written or edited around ten books. Three of these volumes—Beyond Androcentrism (1977), Feminism and Religion (1996), and A Garland of Feminist Reflections: Forty Years of Religion Explorations (2009)—span her writing career and exemplify her contributions to the field of women and religion.As Rita Gross makes clear, she went to the University of Chicago in the 1960s to explore the field of comparative religion, not to study women in religion explicitly. She was forced into this focus on women and has continued to return to this concern because of the resistance of the scholars in this field to paying attention to the ways in which half of humanity—women—participates in religion. Her concerns with women's roles in religion were shaped in response to the attitude of her mentors at the University of Chicago who insisted that what women did in religion was unimportant and was, in any case, covered by studying what men did in religion. One of these mentors ridiculed her by asking if she did not realize that the masculine is generic for humanness as a whole and so "includes the feminine." At most one might mention men's view of women. What women themselves think and do is irrelevant. At that time there were very few women in doctoral studies in religion at Chicago, and their teachers made clear that any concern with women as subjects of religion was a sure way to terminate their careers in the field.It was in responding to these kinds of messages from her teachers that Rita began to craft, in the late 1960s and 1970s, a fundamental shift in the methodology of religious studies. This would shape her decision to write her doctoral thesis on women in Australian Aboriginal religion, to edit a group of essays in her 1977 volume, Beyond Androcentrism, as well as doing pioneering work with Nancy Falk in the volume Unspoken Worlds, where they demonstrated the transformative understanding of religions that opens up when scholars focused on women's roles.This methodological shift, which Rita Gross has returned to again and again [End Page 75] through her writings, she called the movement from androcentrism to androgyny. Androcentrism as a bias in religious studies, or any other field, means quite simply the assumption that the male (usually the elite male) is the normative human being. To understand the "essence" of the human in any field it is sufficient to study what this elite male thinks and does. For Rita this is not only an injustice to women, but it also means turning a blind eye to at least half of what is actually going on in this or any other field. In other words, what is wrong about androcentrism as a way of doing study in religion is that it gives one a partial and distorted picture of reality. It is bad empiricism.The shift to androgyny means really looking equally at what women are doing as subjects of religion, not simply adding information about what men think of women. It is not that this information is totally absent or impossible to get. Often it is right there in the primary data, but is ignored by the scholars because of their androcentric bias. Bringing in women's activities and viewpoints as equal does not merely add a missing corner to the picture; it means transforming the whole picture. What men are thinking and doing is relativized and put in a larger context. For example, in understanding Australian Aboriginal religion one discovers not only that are women excluded from men's key rituals, but also that men are excluded from women's key rituals. The whole religion shifts from being understood as male dominant to being... (shrink)

The Institute of Social Research, from which the Frankfurt School developed, was founded in the early years of the Weimar Republic. It survived the Nazi era in exile, to become an important centre of social theory in the postwar era. Early members of the school, such as Adorno, Horkheimer and Marcuse, developed a form of Marxist theory known as Critical Theory, which became influential in the study of class, politics, culture and ideology. The work of more recent members, and in (...) particular Habermas, has received wide attention throughout Europe and North America. Tom Bottomore's study takes a new and controversial look at the contributions of the Frankfurt School to modern sociology, examining several issues not previously discussed elsewhere. He discusses the neglect of history and political economy by the critical theorists, and considers the relationship of the later Frankfurt School to the radical movements of the 1960s and the present time. His critical analysis makes the school's writers accessible, through an assessment of their work and an exploration of the relationship of Critical Theory to other forms of sociological thought, especially positivism and structuralism. (shrink)

Child analysis has occupied a special place in the history of psychoanalysis because of the challenges it poses to practitioners and the clashes it has provoked among its advocates. Since the early days in Vienna under Sigmund Freud child psychoanalysts have tried to comprehend and make comprehensible to others the psychosomatic troubles of childhood and to adapt clinical and therapeutic approaches to all the stages of development of the baby, the child, the adolescent and the young adult. Claudine and Pierre (...) Geissmann trace the history and development of child analysis over the last century and assess the contributions made by pioneers of the discipline, whose efforts to expand its theoretical foundations led to conflict between schools of thought, most notably to the rift between Anna Freud and Melanie Klein. Now taught and practised widely in Europe, the USA and South America, child and adolescent psychoanalysis is unique in the insight it gives into the psychological aspects of child development, and in the therapeutic benefits it can bring both to the child and its family. (shrink)

The Vestal Virgins are one of the most famous elements of Roman religion, yet despite their perennial appeal and the importance of some smaller scale studies of the priesthood, the priestesses have not received a monograph-length study since F. Giuzzi, Aspetti giuridici del sacerdozio romano. II sacerdozio di Vesta (Naples, 1968). Now we have books by R.L. Wildfang and M.C. Martini that could not be more different. The former offers a thorough survey of what the sources can tell us about (...) the priesthood in the period from the end of the Second Carthaginian War to the first century C.E. The latter is an analysis of early Roman historiography and the role the Vestals, in particular their periodic unchastity, played in the creation of the traditional account of the development of Rome. W's book puts forward two main arguments: (1) the Vestals were charged with the ritual purification of the city and with the storage and preparation of ritual materials, and (2) many aspects of the priesthood that have long puzzled scholars are tied to the Vestals' status as Roman citizens, but citizens who existed outside the traditional family structure. The book will be accessible to those new to the topic, but the notes will repay specialists. Ancient sources are quoted in translation, with original texts provided in an appendix. A second appendix provides a list of known Vestals. This slender volume could have been even thinner if the frequent repetitions were cut down. W's work might have been better as a hefty article, so little is there to know about the Vestals. The Classical Review vol. 58 no. 1 C The Classical Association 2008; all rights reserved This content downloaded from 204.235.148.90 on Sat, 26 Jul 2014 11:47:09 AM All use subject to JSTOR Terms and Conditions THE CLASSICAL REVIEW 213 In the Introduction, W makes a welcome distinction among types of rituals often lumped together in discussions of 'fertility' rituals, with which the Vestals are often associated (p. 4). W reserves 'fertility' to describe only those rites that deal with the reproduction of people, livestock and the growth of crops. Harvest rituals are linked to the harvesting of crops, while another set of rites, 'storage rites', are tied to the preservation of the harvest. The final group, purification rituals, aim at the cleansing of an individual, place or object of 'all forms of pollution that would render it or them unfit to come into contact with the religious sphere'. The book is arranged thematically. The first two chapters lay out all we can know about the priestesses' ritual obligations performed in the seclusion of the temple and out amongst the people. While a reader may not find W's interpretation of each of the Vestals' actions equally persuasive, the overall argument that the priestesses' activities were, by and large, purificatory is convincing. Two of the more interesting aspects of W.'s discussion are her considerations of Vesta's fire and of the water required for some of her rituals (pp. 8-11). Fire was seen by the Romans as both a fertile and a sterile force, and scholars have emphasised one or the other, or the contrast between them, in their interpretation of the Vestals. W points out that fertile fire is always described in masculine terms and is associated with Vulcan. Vesta's fire, however, is always associated with sterility and purity, and so should be understood as having a purificatory significance. W points out that Vesta's fire was used only in the manufacture of ritually necessary items: roasting spelt for mola salsa, baking brine for muries and burning ashes from the fetal cow from the Fordicidia and the tail of the October horse, both of which were used at the Parilia. For other rituals, the Vestals were required to use water, the purificatory substance par excellence, drawn only from the spring of Juturna and carried only in vessels that could not be set down. These restrictions ensured that the water was always fresh, running water that never touched profane earth. Chapters 3-5 trace out the unique position the Vestals occupied in Roman society, arguing that they existed outside the standard Roman familial and other social structures, yet remained fully part of the Roman state. W suggests that the initiation rite of captio removed the new priestess not only from her family but, more importantly, from her family cult, thus avoiding any potential contamination of familial and public cult. Virginity was required for multiple reasons, the most significant being that such a status allowed the priestess to remain a full member of the Roman state, but prevented her from being a member of a traditional family structure. Throughout the book, W makes much of the idea of Vestals as represen tatives of Roman citizen women without ever really dealing with the question to what extent any Roman woman, priestess or not, was a ciuis. Though W is probably correct, it is not entirely certain to what extent women were citizens in the Republic, and at least a reference to some key ancient sources and to recent scholarship on this question should be made (e.g. L. Peppe, Posizione giuridica e ruolo sociale della donna romana in eta repubblicana [Milan, 1984]). The sixth chapter, 'The Vestals in the Romans' History', looks at the appearance of Vestals in the early history of Rome, refining the common assumption that accusations of, and convictions for, incestum arose only in periods of great stress and danger. W adds that a priestess's involvement, or her family's involvement, in one of the groups taking part in the conflict or struggle of the moment also played a role. This chapter traces changes over the course of 300 years in the attitudes of the priestesses and the Romans more generally toward the priesthood, its role in society This content downloaded from 204.235.148.90 on Sat, 26 Jul 2014 11:47:09 AM All use subject to JSTOR Terms and Conditions 214 THE CLASSICAL REVIEW and its requirement of 30 years of chastity. The argument hangs on even less evidence than other sections of the work. In contrast to their central place in W's book, the Vestals play only a small (though crucial, in her interpretation) role in M.'s work. The basic argument of the book is that episodes of Vestal incestum are linked in the historiographic tradition to key moments in the development of the Roman state: the separation of augurium from regnum, the development of a mixed patrician-plebeian aristocracy, the creation of a monetary system and the expansion of the colonial system outside Italy. The history of Rome can be seen as alternating phases of stasis and transformation; instances of Vestal incestum mark the transitions (p. 95). The work falls into two parts that are not well integrated. The first is a useful discussion of the historiography of the Roman Republic, taking in turn each element of the story of the founding of Rome from the arrival of Aeneas to the death of Remus. M. traces how early Roman writers, especially Fabius Pictor, reshaped the tradition already present in some Greek authors, distancing Rome from the Greek world and adding an Italic element to the tale. This detailed analysis is well worth consulting and will be of interest to those working on many aspects of cultural life in the Republic. The second, larger, section of the book comprises a series of studies of the Vestals known to have been convicted of incestum during the Republic. After dealing with issues of dating and sources, M. links each case of incestum to a major event in Roman history. Not all the events are equally important for the creation of the Rome of the middle and late Republic. One wonders why M. chose to tie the conviction of Minucia, somewhere between 339 and 332, to the admission of plebeians to the praetorship in 337 rather than to the conclusion of the Latin War in 338. Some explanation is warranted. The connection M. draws is often very vague, as in the case of Sextilia (pp. 144-54), convicted and interred alive in either 275 or 274. M. sees this as marking the end of any meaningful distinction between patricians and plebeians, following as it does the first time a plebeian censor completed a lustrum. The gap of five or six years between Sextilia's conviction and Cn. Domitius Calvinus Maximus' censorship in 280 passes unremarked. Similarly, in discussing the three Vestals accused of incestum in 114-113 (pp. 188-210), M. steps away from the commonly accepted interpretation of the event as part of the continuing struggle between Gracchan and senatorial forces, arguing instead that it is tied to the establishment in 118 of the colony of Narbo Martius, Rome's first colony in Gaul. Here, as elsewhere, there is no evidence that any ancient author linked the founding of the colony and Vestal unchastity; the temporal gap makes an association even more unlikely. Ultimately, it is not possible to accept M.'s argument that Vestal incestum punctuated key stages in the development of the 'cosmo Romano' in the way she imagines. Even so, M.'s effort to reintegrate the Vestals into the larger narrative of Rome's history is thought-provoking, and it is to be hoped that it will spark further work in the same vein. The field is perhaps in a better position to undertake work on this scale now that we have W's careful and comprehensive collection and interpre tation of what there is to know about the Vestals. Yale University CELIA E. SCHULTZ celia.schultz(yale.edu This content downloaded from 204.235.148.90 on Sat, 26 Jul 2014 11:47:09 AM All use subject to JSTOR Terms and Conditions. (shrink)

이 논문은 조선시대 후기 한국주자학의 특징을 세 가지 점에서 논한 것이다. 첫째는 주자학의 禮學化 경향인데, 이는 조선 후기의 주자학이 이미 세속적인 왕권까지도 능가하는 형이상학적 권위화가 이루어졌음을 의미하는 동시에, 그 사상이 경직화되어 사회의 발전을 이루어내는 사상적 역할을 온전히 수행하지 못하였음을 말해준다. 둘째는 17세기 후반부터 ‘脫-성리학적’이고 ‘百科全書的’인 시각으로 사회제도 전반에 대한 개혁을 시도하는 실학적 사조가 발생하게 된다. 이러한 실학 사조는 전통적인 사상체계를 해체하고, 그 중심 의의를 무너뜨리며, ‘비주류’의 공간을 개척하는 등 몇 가지 근대지향성을 지닌다. 셋째는 주자학이 양반계층과 결합되어 일종의 생활문화로 정착하면서 조선왕조의 (...) 봉건체제를 뒷받침하는 버팀목으로 되었을 뿐만 아니라, 결국 한국을 동아시아 유교문화권 중에서도 가장 유교적인 문화특징을 지닌 국가로 만들었다는 점이다. (shrink)

본 논문은 조선 말기에 활동한 우성규와 일제강점기에 활동한 신성섭의 활동 양상을 통해 조선 중기 때 금호강과 낙동강이 합류하는 대구 지역에 형성된 한강 정구에서 낙재 서사원으로 이어지는 학맥과 도통 의식이 300년 동안 이어져 내려왔음을 규명하고자 했다. 우성규와 신성섭은 금호강 하류일대에 구곡을 경영하고 구곡가를 지으면서 한강 정구와 낙재 서사원을 떠올렸다. 대구지역에는 몇몇 유학자들이 구곡을 경영하면서 구곡가를 지었는데, 여기에서 자신의 학맥과 도학의 연원을 정구와 서사원에 두고 있는 것은 우성규와 신성섭 두 사람의 경우이다.BR 우성규는 이뿐만 아니라 일찍이 칠곡부사 시절 정구와 깊은 관련이 있는 녹봉정사와 (...) 사양서원, 관어대 등을 찾았다. 그리고 낙향 후 서찬규와 이종기 등 일대의 유림 80여 명과 어울려 낙강선유를 했을 때도 정구와 서사원을 떠올렸으며, 낙강선유 자체도 일찍이 서사원이 행했던 선사선유의 행적을 따랐던 것이다.BR 이를 통해 금호강이 낙동강과 합류하는 하류 지역, 곧 대구를 중심으로 한 낙동강 중류 지역 일대에는 조선 중기에 형성된 한강 정구에서 낙재 서사원으로 이어진 낙동강 중류 지역 유학의 학맥과 도통 의식이 300년이 되도록 끊어지지 않은 채 면면히 이어졌음을 알 수 있다. (shrink)

Jeremy Bentham, the philosopher and reformer, was at the height of his fame and influence in the 1820s. The 301 letters in this volume, many of which are previously unpublished, contain correspondence with international leaders such as Simn Bolvar, the 'Liberator', and Bernardino Rivadavia of Buenos Aires, British statesmen such as Robert Peel and Henry Brougham, and leading intellectuals such as John Stuart Mill and Sarah Austin.

Korean Women Philosophers and the Ideal of a Female Sage: The Essential of Writings of Im Yungjidang and Gang Jeongildang introduces the lives and thought of two Korean women Confucian philosophers from the late Joseon Dynasty (18th -19th century), Im Yunjidang (1721-93) and Gang Jeongildang(1772-1832), and sketches some of the ways their work can contribute to contemporary philosophical inquiry. Both women are known for arguing, on the basis of distinctively Confucian philosophical claims about the original, (...) pure moral nature shared by all human beings, that women are as capable as men of attaining the highest forms of intellectual and moral achievement and thereby can become female sages (yeoseong). The fact that they lived in a highly patriarchal culture presented special challenges, but the conditions of their individual lives offered unique opportunities and exerted different kinds of pressure upon them, which subsequently was manifested in their distinctive versions of a generally shared vision. This book explores how they were able to overcome both the general and particular challenges of their place and time and go on to live impressive and exemplary lives. We also shows how their resistance and response to the patriarchal context of late Joseon society and the different challenges they faced in the course of their individual lives informed the content and style of their philosophy and produced original philosophy that remains of great value to us today. (shrink)

This twelfth volume of Correspondence contains authoritative and fully annotated texts of all known letters sent both to and from Bentham between July 1824 and June 1828. The 301 letters, most of which have never before been published, have been collected from archives, public and private, in Britain, the United States of America, Switzerland, France, Japan, and elsewhere, as well as from the major collections of Bentham Papers at University College London Library and the British Library.In mid-1824 Bentham was still (...) preoccupied with the Greek struggle for independence against Turkey, though his active involvement waned as he became disenchanted with the behaviour of the deputies sent to London by the Greek National Assembly. His international reputation was reflected in his continuing contact with Simón Bolívar and Bernardino Rivadavia in South America, and with John Quincy Adams, John Neal, Henry Wheaton, and others in the United States, and his forging of new contacts in Guatemala, India, and Egypt. In the autumn of 1825 he visited France, where he stayed with Jean Baptiste Say and La Fayette, and was fêted by the French liberals.Bentham made considerable progress drafting material for his pannomion, or complete code of laws, and in particular for his Constitutional and Procedure Codes, while John Stuart Mill edited the massive Rationale of Judicial Evidence. Bentham became increasingly active in the cause of law reform, and exchanged a series of letters on the subject with Robert Peel, the Home Secretary, and Henry Brougham. He maintained his friendships with John and Sarah Austin, George and Harriet Grote, James and John Stuart Mill, John Bowring, Joseph Hume, Francis Burdett, Francis Place, and Joseph Parkes, re-established contact with the third Marquis of Lansdowne, son of his old friend the first Marquis, and made new acquaintances in James Humphreys, Sutton Sharpe, and Albany Fonblanque. (shrink)

The long Nineteenth Century spans a host of important philosophical movements: romanticism, idealism, socialism, Nietzscheanism, and phenomenology, to mention a few. Hegel, Schopenhauer, Kierkegaard, Nietzsche, and Marx are well-known names from this period. This, however, was also a transformative period for women philosophers in German-speaking countries and contexts. Their works are less well-known, yet offer stimulating and path-breaking contributions to nineteenth-century thought. In this period, women philosophers explored a wide range of philosophical topics and styles. Throughout the movements (...) of romanticism, idealism, socialism, and phenomenology, women philosophers helped shape philosophy's agenda and provided unique approaches to existential, political, aesthetic, and epistemological questions. While during the Nineteenth Century women continued to be (largely) excluded from formal education and positions, they developed ways of philosophizing that was accessible, intuitive, and activist in spirit. The present volume makes available to English-language readers--often for the first time--the works of nine significant women philosophers, with the hope of stimulating further interest in and scholarship on their works. The Editors' introductions offer a comprehensive introduction to the contributions of women philosophers in the period, but also to individual figures and movements. The translations are furnished with explanatory footnotes and are designed to be accessible to students as well as scholars. (shrink)

The Pairizhang (day-to-day accounts) found in Huizhou were mostly written by the pupils in old-style private school. They seem similar to a dairy in some way with the activities of family members (mostly male) as the main contents. However, they differ from modern diaries in many ways. It was a common practice in Wuyuan County to keep day-to-day accounts in the late Qing Dynasty and the Republic of China. By analyzing the 5 accounts found there, many underlying facts (...) can be revealed, such as the time allocation of the main labor force, the composition of the peasant’s family economy, the general situation of productive activity and the days and ranges of their outdoor activity, etc. All these findings can help us have a better understanding of the peasants’ life in Huizhou at that time. (shrink)

In the late Qing dynasty (1644–1911), local gazetteer maps helped to disseminate the innovations of longitude and latitude used in Western cartography. The use of longitude and latitude lines alongside the traditional Chinese cartographic method of “grid scales” suggests that mapmakers chose an ingenious compromise to accommodate new knowledge alongside traditional practices.

THE CREATION OF FAMILY-FRIENDLY DEPARTMENTS IS A JUSTICE ISSUE affecting primary caregivers and their dependents as well as the academic profession as a whole. This essay asks: "How do conflicts between work and family care affect the profession, the Society of Christian Ethics, and ultimately scholarship in ethics?".

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)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Images of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song DynastyXiufen LuImages of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song Dynasty. Edited by Robin R. Wang. Indianapolis: Hackett Publishing Company, 2003. Pp. xiv + 449.Images of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song (...) class='Hi'>Dynasty, edited by Robin R. Wang, is an excellent collection of English translations from the Classical Chinese of writings on women. As the title indicates, the book starts with writings from before the founding of the Qin, China's first bureaucratic state, in 221 B.C.E., and ends with the Tang and Song dynasties (618-1279 C.E.), a period that has been considered the richest in Chinese history in terms of literature and art production.The anthology includes fifty-four selections arranged in five parts based on a conventionally accepted chronology of the texts. There is a brief introduction at the beginning of each selection that helps familiarize the reader with the texts and the historical and cultural context out of which women's issues have arisen. The first two parts include selections from oracle-bone inscriptions, the earliest Chinese writings ever discovered; texts from the major ancient philosophical schools, such as Confucianism, Daoism, Mohism, and Legalism; and folk literature together with poems by some of the best-known poets of their time. These writings not only encompass the intellectual foundations of Chinese civilization but also provide valuable sources for understanding how perceptions of gender relations have been shaped by the Chinese cosmological and philosophical view of the world. In text number 3, the Classic of Changes (Yijing), women and men are understood as the highest embodiments of yin and yang, the two fundamental forces that characterize the development of the universe. Since these forces are understood as both hierarchical—as they are manifested in the interrelation between the earth and sky—and, more importantly, complementary to each other, women's roles in family and society are thus recognized as distinct from, yet complementary to, those of men.In part 3, the reader is led through the Han (202 B.C.E.-220 C.E.), China's longest-lived dynasty. Writings from this period reveal the processes by which the ancestral wisdom, especially the Confucian Classics, were codified through government-sponsored scholarship. The writings of Dong Zhongshu (195-115 B.C.E.) and The Comprehensive Discussion in the White Tiger Hall (Baihu tong) were two of the texts responsible for the establishment of the official Confucian ideology of the Han. Texts drawn from this period also include works by Ban Zhao (45-114 C.E.), China's first and most influential female historian and scholar. Her writings were originally intended as moral guidance for women and were regarded in Chinese society as key texts in women's education up to the twentieth century.The six selections included in part 4 are comparatively less well known to English readers, except for The Ballad of Mulan, which became popular in the West after the story of Mulan was made into an animated movie in 1998. The other writings in this part have only been translated into English since the 1970s. Among them, [End Page 496] English versions of Family Instructions to the Yan Clan and Women in the Standard Histories were prepared especially for this volume. These writings reveal how Neo-Confucianism and Neo-Daoism became the principal approaches to comprehending the social reality and gender relations following the chaotic disintegration of the Han dynasty, and they help explain the increasing dominance of Confucian ideology and its implications for women.Finally, in part 5, there are included among other selections some well-crafted love stories written in the classical language by eminent men of letters and works by several great poets (both men and women) of the Tang and Song periods. In this section there are writings by some of the most familiar names of the period, such as Bojuyi (772-846 C.E.), Yuan Zhen (779-831 C.E.), and Li Qingzhao (1081-1151 C.E.). These authors have... (shrink)

The study of the cultural Cold War and East–West interaction outside diplomacy and high politics has emerged as an important research field during the last two decades. With a few exceptions, however, scholarly interaction has been overshadowed by other forms of interaction. Existing research has mostly paid attention to technological exchange and to espionage, which was at times connected with scientific exchanges across the Iron Curtain. This article discusses scholarly exchanges in the human sciences between Finland and the Soviet Union. (...) Even though Finland was a western-style democracy with a market economy, it had close political ties with the Soviet Union, which allowed for the development of active scholarly connections between the countries. This article discusses the emergence of such connections in the human sciences and the reasons for their rapid expansion in the 1970s. (shrink)

Dongchundang Songjoongil (1606-1672) was a scholar who represented Gihoyeahak and Sanlim (山林) influencing the society of Chosŏn dynasty since the middle of 17th century. This report focus on its contemporary purport and reconciliation spirit on the Kyoung (敬) of Dongchundang. The Kyoung is the core idea that elucidates Dongchundang's philosophy and its characteristic. Dongchundang tried to continue to live the life of 'according knowledge and action' (知行一致) and dreamed the world of 'harmonization but not same' (和而不同) which indicates the (...) principle of heaven, meaning the harmony never following suit without reflection and a just and great cause, going through with his original idea through the Kyoung. In addition, Dongchundang expanded the Kyoung from personal existential problems to social ethic practical ones in the viewpoint of more reason than vitality, and aimed to build the ethic kingdom that came the harmony andreconciliation of all the communities together, interacting his subjectivity and the universal. The Kyoung and reconciliation spirit of Dongchundang is the orthodoxy of Dohak(道學), and it made him live moral intention and through real life and summarized the manner and spirit pursuing the just and great cause beyond factions. In this sense, Dongchundang's philosophy is the concentration of the Kyoung and philosophical expression of reconciliation spirit. As the peculiarity of Dongchundang's philosophy is based on the Kyoung, it is the everlasting principle of what one should do and practice in human life. (shrink)