Hattori Unokichi and Keijo Imperial University’s "Chinese philosophy and literature" course

2021 ◽  
Vol 11 ◽  
pp. 241-280
Author(s):  
youngmi Park ◽  
2018 ◽  
Vol 34 (2) ◽  
pp. 259-267
Author(s):  
Paul J. D'Ambrosio

This review article defends Brook Ziporyn against the charge, quite common in graduate classroom discussions, if not in print, that his readings of early Chinese philosophy are ‘overly Buddhist’. These readings are found in his three most recent books: Ironies of Oneness and Difference: Coherence in Early Chinese Thought, Beyond Oneness and Difference: Li and Coherence in Chinese Buddhist Thought and Its Antecedents, and Emptiness and Omnipresence: An Essential Introduction to Tiantai Buddhism. His readings are clearly Buddhist-influenced, but this is not in and of itself problematic. The core issue is rather to what degree these ‘Buddhist elements’ are actually already existent in, and have subsequently been carried over from, early Chinese thought in the development of Chinese Buddhism. Indeed, some scholars of Chinese Buddhism have pointed out that much of the vocabulary, concepts, and logic used in schools such as Tiantai may owe more to Daoist influences than to Buddhist ones. Accordingly, Ziporyn’s ‘overly Buddhist’ approach might simply be an avenue of interpretation that is actually quite in line with the thinking in the early texts themselves, albeit one that is less familiar (i.e. an early Chinese Buddhist or Ziporyn’s approach). The article also aims to show how Ziporyn’s theory concerning the importance of ‘coherence’ in early and later Chinese philosophy is also quite important in his above work on Tiantai Buddhism, Emptiness and Omnipresence. While in this work Ziporyn almost entirely abstains from using the language of coherence, much of it actually rests on a strong coherence-based foundation, thereby demonstrating not Ziporyn’s own prejudice, but rather the thoroughgoing importance and versatility of his arguments on coherence. Indeed, understanding the importance of coherence in his readings of Tiantai Buddhism (despite the fact that he does not explicitly use coherence-related vocabulary) only bolsters the defense against the claims that he makes ‘overly Buddhist’ readings of early Chinese philosophy.


Author(s):  
Paul Goldin

This book provides an unmatched introduction to eight of the most important works of classical Chinese philosophy—the Analects of Confucius, Mozi, Mencius, Laozi, Zhuangzi, Sunzi, Xunzi, and Han Feizi. The book places these works in rich context that explains the origin and meaning of their compelling ideas. Because none of these classics was written in its current form by the author to whom it is attributed, the book begins by asking, “What are we reading?” and showing that understanding the textual history of the works enriches our appreciation of them. A chapter is devoted to each of the eight works, and the chapters are organized into three sections: “Philosophy of Heaven,” which looks at how the Analects, Mozi, and Mencius discuss, often skeptically, Heaven (tian) as a source of philosophical values; “Philosophy of the Way,” which addresses how Laozi, Zhuangzi, and Sunzi introduce the new concept of the Way (dao) to transcend the older paradigms; and “Two Titans at the End of an Age,” which examines how Xunzi and Han Feizi adapt the best ideas of the earlier thinkers for a coming imperial age. In addition, the book presents explanations of the protean and frequently misunderstood concept of qi—and of a crucial characteristic of Chinese philosophy, nondeductive reasoning. The result is an invaluable account of an endlessly fascinating and influential philosophical tradition.


Author(s):  
Philip J. Ivanhoe

This chapter elaborates on the connections between oneness, moral agency, and spontaneity by distinguishing between two general kinds of spontaneity: untutored spontaneity, which is characteristic of traditions such as Daoism, and cultivated spontaneity, representative of traditions such as Confucianism. This discussion intersects with oneness on the matter of “metaphysical comfort,” the sense of oneness, harmony, and happiness that one experiences when acting or reacting spontaneously, on either the untutored or cultivated model. Daoists argued quite plausibly that this experience goes hand in hand with certain kinds of untutored spontaneity, but an important objective of the chapter is to show that even cultivated spontaneity can provide the same comfort. The chapter makes the case that both forms of spontaneity are familiar, though largely unrecognized, in all forms of human life and that the descriptions provided, inspired by early Chinese philosophy, offer important theoretical resources for philosophy today.


Author(s):  
Leigh K. Jenco

This chapter argues that the ongoing debate about the “legitimacy of Chinese philosophy” (Zhongguo zhexue hefaxing) raises issues relevant to the globalization of knowledge. On its surface, the debate concerns whether Chinese thought can be meaningfully understood as “philosophy”; more generally, it asks how, in the very process of enabling their translation into presumably more “modern” languages of intellectual expression, the terms of a specific academic discipline shape and constrain the development of particular forms of knowledge. The debate reveals the power inequalities that underlie attempts to include culturally marginalized bodies of thought within established disciplines and suggests the range of alternatives that are silenced or forgotten when this “inclusion” takes place. Even contemporary invocations of “Chinese philosophy” are often unable to comprehend the stakes of the debate for many of its Chinese participants, who link the debate to enduring questions about the capacity of indigenous Chinese academic terms to compete successfully with Euro-American ones. These debates may illuminate questions currently motivating comparative political theory.


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