he Debate among the Song Dynasty Scholars on Mengzi 4B26 — Focusing on the Classification of xing and gu

This chapter looks at how the Song dynasty (960–1279) reconsolidated central power and eliminated the provincial regimes that had developed in the wake of Tang decentralization. During the first thirty years after 960, they fostered astute policies that promoted and took advantage of continuing economic expansion. To administer their new polity, the Song emperors recruited through the examination system a new class of bureaucratic elite that Western writings on China often call the ‘literati’. The aristocrats of Tang had given way to the merchants and bureaucrats of Song. However, although the Song expanded Chinese economic and political power into South China, it never completed the conquest of all the traditional Chinese lands in the north. The Song coexisted with a series of alien or conquest dynasties to its north and west.

Download Full-text

Silent Accord: Qi 契 as a Metaphor for Enlightenment and Transmission in Chan Buddhist Discourse

Religions ◽

10.3390/rel12040279 ◽

2021 ◽

Vol 12 (4) ◽

pp. 279

Author(s):

Aleksi Järvelä ◽

Tero Tähtinen

Keyword(s):

Song Dynasty ◽

Tang Dynasty ◽

Historical Background ◽

The Song Dynasty ◽

History Of

In this paper, we explore the historical background and the semantic underpinnings of a central, if marginally treated, metaphor of enlightenment and transmission in Chan discourse, “silent accord” 默契. It features centrally in Essentials of the Transmission of Mind 傳心法要, a text that gathers the teachings of Chan master Huangbo Xiyun (d. ca. 850), a major Tang dynasty figure. “Silent accord” is related to the concept of mind-to-mind transmission, which lies at the very core of Chan Buddhist self-understanding. However, Chan historiography has shown that this self-understanding was partially a product of the Song dynasty lineage records, historically retroactive syncretic constructs produced by monks and literati as efforts towards doctrinal and political recognition and orthodoxy. There are thus lacunae in the history of Chan thought opened up by the retrospective fictions of Song dynasty, and a lack of reliable, dateable documents from the preceding Tang dynasty era, possibly fraught with later additions. We situate the metaphor “silent accord” in the history of Chan thought by searching for its origins, mapping its functions in Chan literature, arguing for its influence and thereby its role in helping to bridge the 9th century gap.

Download Full-text

Neo-Confucian Hermeneutics at Work:Cheng Yi's Philosophical Interpretation of Analects 8.9 and 17.3

Harvard Theological Review ◽

10.1017/s0017816008001776 ◽

2008 ◽

Vol 101 (2) ◽

pp. 169-201 ◽

Cited By ~ 5

Author(s):

Yong Huang

Keyword(s):

Song Dynasty ◽

Traditional View ◽

Philosophical Concept ◽

The Real ◽

The Song Dynasty ◽

Philosophical Interpretation ◽

Chinese Scholars ◽

First Time ◽

The Relationship

In this article, I discuss the Song 宋 Neo-Confucian Cheng Yi's 程頤 (1033–1107) interpretation of two related controversial passages in the Analects, the recorded sayings of Confucius. The term “neo-Confucianism” was coined by Western scholars to refer to the Confucianism of the period from the Song dynasty to the Ming 明 dynasty (and sometimes through the Qing 清 dynasty). Among Chinese scholars, neo-Confucianism is most commonly referred to as the Learning of Principle (li xue 理學). Although before Cheng Yi and his brother Cheng Hao 程顥 (1032–1085) there were three other philosophers who are normally also regarded as neo-Confucians— Shao Yong 邵雍 (1011–1077), Zhou Dunyi 周敦頤 (1017–1073), and Zhang Zai 張載 (1020–1077)—we can justifiably regard the Cheng brothers as the real founders of neo-Confucianism in the sense that principle becomes the essential philosophical concept for the first time in their works. There is no consensus among scholars as to the relationship between the philosophies of these two brothers. The traditional view regards them as substantially different due to the two different schools of neo-Confucianism that developed from their teachings, the realistic school synthesized by Zhu Xi 朱熹 (1130–1200) from the teachings of Cheng Yi and the idealist school culminating in Wang Yangming 王陽明 (1472–1529) from the teachings of ChengHao. I, however, tend to think that the philosophical positions of the two brothers are largely similar. Unfortunately, since Cheng Hao did not live as long as Cheng Yi, there is insufficient material to create a systematic picture of his view of the Analects passages with which this article will deal.

Download Full-text