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This study has three separate but interrelated aims: to offer a methodological approach for comparative philosophy on the level of the philosophical system; to examine Confucian philosophy as a philosophical system, with emphasis on its epistemological dimensions; and to use the thought of a particular thinker as an example of how the Confucian tradition was appropriated by individual thinkers. The author demonstrates that Confucian philosophy was a social system in which ideas and actions gained philosophical meaning in reference to specific socio-historical contexts and to specific levels of society (from the Confucian tradition itself to the individual person). Throughout, the author employs insights from anthropological theory, notably the social theory of communication, and draws on Western philosophy to illuminate Confucian ideas and assumptions and to provide cross-cultural comparisons and contrasts.
Conventional portraits of Neo-Confucianism in China are built on studies of scholars active in the south, yet Xue Xuan (1389–1464), the first Ming Neo-Confucian to be enshrined in the Temple to Confucius, was a northerner. Why has Xue been so overlooked in the history of Neo-Confucianism? In this first systematic study in English of the highly influential thinker, author Khee Heong Koh seeks to redress Xue’s marginalization while showing how a study interested mainly in “ideas” can integrate social and intellectual history to offer a broader picture of history. Significant in its attention to Xue as well as its approach, the book situates the ideas of Xue and his Hedong School in comparative perspective. Koh first provides in-depth analysis of Xue’s philosophy, as well as his ideas on kinship organizations, educational institutions, and intellectual networks, and then places them in the context of Xue’s life and the actual practices of his descendants and students. Through this new approach to intellectual history, Koh demonstrates the complexity of the Neo-Confucian tradition and gives voice to a group of northern scholars who identified themselves as Neo-Confucians but had a vision that was distinctly different from their southern counterparts.
This comprehensive research bibliography compiles, annotates, indexes and cross-references resources in the principal Western languages which focus on China, Japan, and Korea in the areas of philosophy and religious studies, supporting resources in theology, history, culture, and related social sciences. A notable additional feature is the inclusion of extensive Internet-based resources, such as a wide variety of web-sites, discussion lists, electronic texts, virtual libraries, online journals and related material.
Examines the thought of Li Guangdi, an exponent of the Cheng-Zhu school of Confucianism and a powerful statesman during the Qing dynasty.
World Philosophies presents in one volume a superb introduction to all the world’s major philosophical and religious traditions. Covering all corners of the globe, Ninian Smart’s work offers a comprehensive and global philosophical and religious picture. In this revised and expanded second edition, a team of distinguished scholars, assembled by the editor Oliver Leaman, have brought Ninian Smart’s masterpiece up to date for the twenty-first century. Chapters have been revised by experts in the field to include recent philosophical developments, and the book includes a new bibliographic guide to resources in world philosophies. A brand new introduction which celebrates the career and writings of Ninian Smart, and his contribution to the study of world religions, helps set the work in context.
Specific Chinese models for theories of knowledge were premised upon a structurally ordered external reality; since natural (or cosmic) order is organic, it naturally follows the ‘flow’ of structural patterns and operates in accordance with structural principles that regulate every existence. In this worldview, our mind is also structured in accordance with this all-embracing, but open, organic system. The axioms of our recognition and thought are therefore not arbitrary, but follow this rationally designed structure. The compatibility of both the cosmic and mental structures is the basic precondition that enables humans to perceive and recognize external reality. The present study shows that this paradigm of structural epistemology can already be found in the earliest Chinese theories of knowledge. The introduction of Chinese models and their incorporation into Western discourses fills an important theoretical gap in the Western model of structuralism. This book offers an insight into epistemological systems that arose outside the discourses of the Euro-American tradition. It can thus help us to eliminate and supersede certain culturally conditioned prejudices as to the superiority and omnipresence of Western theoretical models, while demonstrating incontrovertibly that the results of Western discourses are by no means the only force driving theoretical innovation at the present time.
From its beginnings, Confucianism has vibrantly taught that each person is able to find the Way individually in service to the community and the world. John Berthrong’s comprehensive new work tells the story of the grand intellectual development of the Confucian tradition, revealing all the historical phases of Confucianism and opening the reader’s eyes to the often neglected gifts of scholars of the Han, T’ang, and the modern periods, as well as to the vast contributions of Korea and Japan. The author concludes his revelatory study with an examination of the contemporary renewal of the Confucian Way in East Asia and its spread to the West.
In this innovative work, Joanne D. Birdwhistell presents the first gender analysis of the Mencius, a central text in the Chinese philosophical tradition. Mencian philosophy, particularly its ideas about the processes by which a man could develop into a cultivated gentleman, was important to the political thought of China's long imperial order. Through close textual readings, Birdwhistell offers a new interpretation of core Mencian ideas about the heart and the self-cultivation of the great man. She argues that the concept of masculinity advocated by the Mencius is derived, although without acknowledgment, from maternal practices and thinking—through processes of appropriation, inversion, and transformation. She illustrates that even though maternal practices and thinking are an invisible dimension of Mencian thought, they are constantly present in the text through their transcoding with agricultural practices and thinking.
Cross-cultural Studies: China and the World, A Festschrift in Honor of Professor Zhang Longxi collects twelve essays by eminent scholars across several disciplines in Chinese and cross-cultural studies to celebrate Zhang Longxi’s scholarly achievements. As a leading scholar from post-Cultural Revolution China, Zhang Longxi’s academic career has set a milestone in cross-cultural studies between China and the world. With an introduction by Qian Suoqiao, and a prologue by Zhang Longxi himself, the volume features masterly essays by Ronald Egan, Torbjörn Lodén, Haun Saussy, Lothar von Falkenhausen, and Hwa Yol Jung among others, which will make significant contributions to Sinological and cross-cultural studies of themselves on the one hand, and demonstrate Zhang Longxi’s friendships and scholarly impact on the other.