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ESSENTIALS IN THE UNDERSTANDING OF THE DEVELOPMENT OF PRE-QIN PHILOSOPHY. The Mingjia (School of Names) is a notional grouping of philosophers first recorded as such in the Shiji. Their identifying feature was a concern with linguistic issues particularly involving the correct use of names. The origin of this concern is taken to be Lunyu XIII.3. The group, as listed in the Han Shu, comprised seven men living between the sixth and third centuries BC. Only four of these men have extant writings attributed to them (Deng Xi, Yin Wen, Hui Shi and Gongsun Long) and in three of these there are issues of authenticity. Nevertheless, it is an important group for an understanding of the development of pre-Qin philosophy as the men themselves and the concepts they explored feature prominently in the writings of the other schools. The present work contains four sections: (i) the extant writings of the four men; (ii) all significant references to them in other works up the fourth century AD; (iii) other significant writing on the topics up to that time; and (iv) four appendices on specific issues concerning the school.
The Gongsun Longzi is often considered the only extant work of the Classical Chinese “School of Names”, an early intellectual tradition (trad. dated to the 4th cent. B.C.) mainly concerned with logic and the philosophy of language. The Gongsun Longzi is a heterogeneous collection of five chapters that include short treatises and largely fictive dialogues between an anonymous persuader and his opponent, which typically revolve around a paradoxical claim. Its value as a testimony to Early Chinese philosophy, however, is somewhat controversial due to the intricate textual history of the text and our limited knowledge about its intellectual backgrounds. This volume gathers contributions by leading specialists in the fields of Classical Chinese philosophy, philology, logic, and linguistics. Besides an overview of the scholarly literature on the topic and a detailed account of the reception of the text throughout time, it presents fresh insights into philological and philosophical problems raised by the Gongsun Longzi and other closely-related texts equally attributed to the “School of Names”.
The third edition of Ivanhoe and Van Norden's acclaimed anthology builds on the strengths of previous editions with the addition of new selections for each chapter; selections from Shen Dao; a new translation of the writings of Han Feizi; selections from two texts, highly influential in later Chinese philosophy, the Great Learning and Mean; and a complete translation of the recently discovered text Nature Comes from the Mandate. Each section of this volume begins with a brief Introduction and concludes with a lightly annotated Selective Bibliography. Also included are four appendices: Important Figures, Important Periods, Important Texts, and Important Terms. Additional materials, including study questions for selected chapters, will be available on the Title Support Page for this volume on the Hackett Publishing Company website: www.hackettpublishing.com/rccp-support in spring 2023.
Practitioners of any of the paths of self-cultivation available in ancient and medieval China engaged daily in practices meant to bring their bodies and minds under firm control. They took on regimens to discipline their comportment, speech, breathing, diet, senses, desires, sexuality, even their dreams. Yet, compared with waking life, dreams are incongruous, unpredictable—in a word, strange. How, then, did these regimes of self-fashioning grapple with dreaming, a lawless yet ubiquitous domain of individual experience? In Dreaming and Self-Cultivation in China, 300 BCE–800 CE, Robert Ford Campany examines how dreaming was addressed in texts produced and circulated by practitioners of Daoist, Buddhist, Confucian, and other self-cultivational disciplines. Working through a wide range of scriptures, essays, treatises, biographies, commentaries, fictive dialogues, diary records, interpretive keys, and ritual instructions, Campany uncovers a set of discrete paradigms by which dreams were viewed and responded to by practitioners. He shows how these paradigms underlay texts of diverse religious and ideological persuasions that are usually treated in mutual isolation. The result is a provocative meditation on the relationship between individuals’ nocturnal experiences and one culture’s persistent attempts to discipline, interpret, and incorporate them into waking practice.
This second edition of An Introduction to Chinese Philosophy presents a comprehensive introduction to key ideas and arguments in early Chinese philosophy. Written in clear, accessible language, it explores philosophical traditions including Confucianism, Daoism, Mohism, Legalism and Chinese Buddhism, and how they have shaped Chinese thought. Drawing on the key classical texts as well as up-to-date scholarship, the discussions range across ethics, metaphysics and epistemology, while also bringing out distinctive elements in Chinese philosophy that fall between the gaps in these disciplinary divisions, hence challenging some prevailing assumptions of Western philosophy. Topics include human nature, selfhood and agency; emotions and behaviour; the place of language in the world; knowledge and action; and social and political responsibility. This second edition incorporates new ideas and approaches from some recently excavated texts that change the landscape of Chinese intellectual history.
Blending a flair for textual nuance with theoretical engagement, Theaters of Desire not only contributes to our understanding of the most influential form of early Chinese song-drama in local and international cultural contexts, but adds a Chinese perspective to the scholarship on print culture, authorship, and the regulatory discourses of desire. The book argues that, particularly between 1550 and 1680, Chinese elite editors rewrote and printed early plays and songs, so-called Yuan-dynasty zaju and sanqu , to imagine and embody new concepts of authorship, readership and desire, an interpretation that contrasts starkly with the national and racially-oriented reception of song-drama developed by European critics after 1735 and subsequently modified by Japanese and Chinese critics after 1897. By analyzing the critical and material facets of the early song and play tradition across different historical periods and cultural settings, Theaters of Desire presents a compelling case study of literary canon formation.
The present book by Hu Baozhu explores the subject of ghosts and spirits and attempts to map the religious landscape of ancient China. The main focus of attention is the character gui 鬼, an essential key to the understanding of spiritual beings. The author analyses the character gui in various materials – lexicons and dictionaries, excavated manuscripts and inscriptions, and received classical texts. Gui is examined from the perspective of its linguistic root, literary interpretation, ritual practices, sociopolitical implication, and cosmological thinking. In the gradual process of coming to know the otherworld in terms of ghosts and spirits, Chinese people in ancient times attempted to identify and classify these spiritual entities. In their philosophical thinking, they connected the subject of gui with the movement of the universe. Thus the belief in ghosts and spirits in ancient China appeared to be a moral standard for all, not only providing a room for individual religiosity but also implementing the purpose of family-oriented social order, the legitimization of political operations, and the understanding of the way of Heaven and Earth.
This is the first anthology of Yuan-dynasty zaju (miscellaneous comedies) to introduce the genre to English-speaking readers exclusively through translations of the plays' fourteenth-century editions. Almost all previous translations of Yuan-dynasty zaju are based on late-Ming regularized editions that were heavily adapted for performance at the Ming imperial court and then extensively revised in the seventeenth century for the reading pleasure of Jiangnan literati. These early editions are based on leading actor scripts and contain arias, prose dialogue, and cue lines. They encompass a fascinating range of subject matter, from high political intrigue to commoner life and religious conversion. Crackling with raw emotion, violent imagery, and colorful language and wit, the zaju in this volume explore the consequences of loyalty and betrayal, ambition and enlightenment, and piety and drunkenness. The collection features seven of the twenty-six available untranslated zaju published in the fourteenth century, with a substantial introduction preceding each play and extensive annotations throughout. The editors also include translations of the Ming versions of four of the included plays and an essay that synthesizes recent Chinese and Japanese scholarship on the subject.
This comprehensive collection brings out the rich and deep philosophical resources of the Zhuangzi. It covers textual, linguistic, hermeneutical, ethical, social/political and philosophical issues, with the latter including epistemological, metaphysical, phenomenological and cross-cultural (Chinese and Western) aspects. The volume starts out with the textual history of the Zhuangzi, and then examines how language is used in the text. It explores this unique characteristic of the Zhuangzi, in terms of its metaphorical forms, its use of humour in deriding and parodying the Confucians, and paradoxically making Confucius the spokesman for Zhuangzi’s own point of view. The volume discusses questions such as: Why does Zhuangzi use language in this way, and how does it work? Why does he not use straightforward propositional language? Why is language said to be inadequate to capture the “dao” and what is the nature of this dao? The volume puts Zhuangzi in the philosophical context of his times, and discusses how he relates to other philosophers such as Laozi, Xunzi, and the Logicians.
Xing Lu examines language, art, persuasion, and argumentation in ancient China and offers a detailed and authentic account of ancient Chinese rhetorical theories and practices within the society's philosophical, political, cultural, and linguistic contexts. She focuses on the works of five schools of thought and ten well-known Chinese thinkers from Confucius to Han Feizi to the the Later Mohists. Lu identifies seven key Chinese terms pertaining to speech, language, persuasion, and argumentation as they appeared in these original texts, selecting ming bian as the linchpin for the Chinese conceptual term of rhetorical studies. Lu compares Chinese rhetorical perspectives with those of the ancient Greeks, illustrating that the Greeks and the Chinese shared a view of rhetoric as an ethical enterprise and of speech as a rational and psychological activity. The two traditions differed, however, in their rhetorical education, sense of rationality, perceptions of the role of language, approach to the treatment and study of rhetoric, and expression of emotions. Lu also links ancient Chinese rhetorical perspectives with contemporary Chinese interpersonal and political communication behavior and offers suggestions for a multicultural rhetoric that recognizes both culturally specific and transcultural elements of human communication.