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Examines the thought of Li Guangdi, an exponent of the Cheng-Zhu school of Confucianism and a powerful statesman during the Qing dynasty.
Examines the thought of Li Guangdi, an exponent of the Cheng-Zhu school of Confucianism and a powerful statesman during the Qing dynasty.
This first book-length study of the Cheng-Zhu School of Confucianism in the early Qing period explores the thought of Li Guangdi, a powerful official in the court of the Kangxi emperor. On-cho Ng undertakes close readings of Li's ideas of ultimate truths and first principles, while situating them in the context of the intellectual concerns of sixteenth- and seventeenth-century China. Addressing philosophical issues neglected in scholarship on early Qing learning, the author offers a new angle from which to view the Ming-Qing intellectual transition and the formation of early Qing thought. He argues that Cheng-Zhu learning, far from being out of step with the epochal climate of thought because of its putative preoccupation with the ultimate and the transcendent, was actually a dated reflection of, and active contributor to, early Qing thought. By tracing the contour and development of Li Guangdi's thought formulated within the bounds of inherited Cheng-Zhu teachings, this book reveals how philosophic discourses in traditional China were often dynamic, hermeneutic endeavors of reinterpreting and renewing received tradition.
Explores the shifting terrain of Confucianism in Chinese history.
The first study in English of Islamic thought in China, this book shows that this tradition was informed by both Sufism and Neo-Confucianism; translations of two classic works are included.
This volume provides selected translations from the writings of Lu Xiangshan; Wang Yangming; and the Platform Sutra, a work which had profound influence on neo-Confucian thought. Each of these three sections is preceded by an introduction that sketches important features of the history, biography, and philosophy of the author and explores some of the main features and characteristics of his work. The range of genres represented--letters, recorded sayings, essays, meditations and poetry--provide the reader with insights into the philosophical and stylistic themes of this fascinating and influential branch of neo-Confucian thought.
Yong Huang presents a new way of doing comparative philosophy as he demonstrates the resources for contemporary ethics offered by the Cheng brothers, Cheng Hao (1032–1085) and Cheng Yi (1033–1107), canonical neo-Confucian philosophers. Huang departs from the standard method of Chinese/Western comparison, which tends to interest those already interested in Chinese philosophy. While Western-oriented scholars may be excited to learn about Chinese philosophers who have said things similar to what they or their favored philosophers have to say, they hardly find anything philosophically new from such comparative work. Instead of comparing and contrasting philosophers, each chapter of this book discusses a significant topic in Western moral philosophy, examines the representative views on this topic in the Western tradition, identifies their respective difficulties, and discusses how the Cheng brothers have better things to say on the subject. Topics discussed include why one should be moral, how weakness of will is not possible, whether virtue ethics is self-centered, in what sense the political is also personal, how a moral theory can be of an antitheoretical nature, and whether moral metaphysics is still possible in this postmodern and postmetaphysical age.
In this engaging volume, Daniel Gardner explains the way in which the Four Books--Great Learning, Analects, Mencius, and Maintaining Perfect Balance--have been read and understood by the Chinese since the twelfth century. Selected passages in translation are accompanied by Gardner's comments, which incorporate selections from the commentary and interpretation of the renowned Neo-Confucian thinker, Zhu Xi (1130-1200). This study provides an ideal introduction to the basic texts in the Confucian tradition from the twelfth through the twentieth centuries. It guides the reader through Zhu Xi's influential interpretation of the Four Books, showing how Zhu, through the genre of commentary, gave new coherence and meaning to these foundational texts. Since the Four Books with Zhu Xi's commentary served as the basic textbook for Chinese schooling and the civil service examinations for more than seven hundred years, this book illustrates as well the nature of the standard Chinese educational curriculum.
"Tells the stories of Chinese Muslims trying to create coherent lives at the intersection of two potentially conflicting cultures. How can people belong simultaneously to two cultures, originating in two different places and expressed in two different languages, without alienating themselves from either? Muslims have lived in the Chinese culture area for 1400 years, and the intellectuals among them have long wrestled with this problem. Unlike Persian, Turkish, Urdu, or Malay, the Chinese language never adopted vocabulary from Arabic to enable a precise understanding of Islam's religious and philosophical foundations. Islam thus had to be translated into Chinese, which lacks words and arguments to justify monotheism, exclusivity, and other features of this Middle Eastern religion. Even in the 21st century, Muslims who are culturally Chinese must still justify their devotion to a single God, avoidance of pork, and their communities' distinctiveness--among other things--to sceptical non-Muslim neighbours and an increasingly intrusive state"--
After presenting a general survey of spiritual practice in the different schools of Indian philosophy, the author focuses on the Trika School, popularly called Kashmir Shaivism. He deals clearly and exhaustively with such topics as Shaktipat (the descent of Divine Grace), Diksha (initiation), and the role of the Guru. His treatment of the various paths (upayas) appropriate for the different types of practitioners is especially useful. The book ends with a chapter on enlightenment (jivanmukti). This chapter not only presents the meaning of self-realization-in-this-lifetime, but offers material on this topic for the first time in English.