Introduction

Author(s):  
Eirik Lang Harris

This is a book on Shen Dao 慎到‎, or, more accurately, a book on Shen Dao’s political philosophy as viewed through the lens of the Shenzi Fragments慎子逸文‎, a relatively short set of fragments that credibly can be attributed to him.1 But why a book on Shen Dao? Among many contemporary educated Chinese, mentioning his name draws a blank stare. Even among those who work in the field of early Chinese intellectual history or philosophy, the name Shen Dao rarely calls to mind much of interest. Those who have read the ...

Early China ◽  
2014 ◽  
Vol 37 ◽  
pp. 291-325 ◽  
Author(s):  
Kuan-yun Huang

AbstractThis study considers Xunzi's criticism of Zisi, Confucius' grandson, providing a detailed analysis of some of the most famous but also difficult passages in the Xunzi. By drawing on the newly excavated text, “Wuxing” (The five conducts), the study shows that not only did Xunzi have an intimate knowledge of Zisi's teachings, but in fact he had available to him a certain version of the “Wuxing.” This understanding makes it possible to evaluate Xunzi's role as a reporter of Zisi's teachings, and to the extent that Xunzi reported these teachings fairly and accurately, the study offers specific suggestions for reimagining a period that has been little understood in Early Chinese intellectual history, or the transition from Confucius to Mencius.


Early China ◽  
2009 ◽  
Vol 32 ◽  
pp. 1-43 ◽  

The foundation of Chinese intellectual history is a group of texts known as “masters texts” (子書). Many masters texts were authored in the Han dynasty or earlier and many of these have as their title the name of a master who was generally regarded as the author. The inclination to treat a given book as the product of a single writer is apparently a strong one. Nevertheless, from the very beginning there were Chinese scholars who doubted the veracity of the putative authorship of some of these works and suggested that they may in fact have been the product of several authors. Over time, such scholars developed criteria by which to judge the authenticity of ancient masters texts. But as such textual criticism grew more penetrating, the object of its scrutiny began to come apart at the seams. In the last two decades there has been a growing consensus that most early Chinese masters texts were originally quite permeable and that only later were their received forms settled upon.The branch of textual criticism that deals with authenticating early Chinese texts is called “Authentication studies.” This paper is a survey of the methodological advances made in the field of Authentication studies over the last two millennia. It is not a history of the field, as such a history would be a much longer project. The survey concludes with the idea of the “polymorphous text paradigm,” a paradigm that paradoxically obviates much of the preceding scholarship in its own field. Simply put, if authentication relies largely on anachronism, and anachronism relies largely on the dates of the putative author, then a multi-author work with no known “last author” will be impossible to authenticate. Furthermore, the polymorphous text paradigm does not posit these texts as necessarily having earlier and later “layers,” but rather as having had no set structure over the course of their early redactional evolution.This survey examines the contributions of seventeen scholars to Authentication studies methodology, and concludes with how the changes in this field have influenced the work of three modern, Western scholars.


2009 ◽  
Vol 102 (4) ◽  
pp. 497-503

This dissertation explores the rise of Buddhist scholasticism in Republican China (1911–1949) through the career of one of its most outspoken leaders, Ouyang Jingwu (1871–1943). Ouyang Jingwu, a lay Buddhist intellectual, charismatic teacher and polemical writer, is most recognized for his critique of the East Asian Buddhist tradition, and this critique stands at the heart of the dissertation. In addition to presenting this critique, this dissertation explores one of the most innovative hermeneutical alternatives offered by this influential and creative thinker. To date, scholars have overlooked the importance of Ouyang for later intellectual developments. I argue here that understanding Ouyang's critique is crucial for later developments in Chinese intellectual history both within and outside of Buddhism.


2014 ◽  
Vol 12 (1) ◽  
pp. 95-120
Author(s):  
JEFFREY COLLINS

The publication of the Clarendon edition of theWorks of Thomas Hobbesrecently entered its fourth decade. The monumental project has unfolded against shifting methodologies in the practice of intellectual history, and the edition's own history exemplifies these shifts. Its first general editor was Howard Warrender, who died in 1985 after a distinguished career as a professor of political theory at the University of Sheffield. Warrender was best known for thePolitical Philosophy of Hobbes: His Theory of Obligation. This influential book offered a deontological interpretation of Hobbes's theory of obligation, according to which the Hobbesian natural laws were to be understood as divine commands. Warrender's book appeared in 1957 and was resolutely textualist in its approach, exploring Hobbes's arguments in isolation and with considerable interpretive charity. His subject was the “theoretical basis” of Hobbes's writing, the importance of which might not be “historically conspicuous.”


2021 ◽  
pp. 287-338
Author(s):  
Tao Jiang

This chapter argues that Zhuangzi was an intellectual outlier who was not a significant participant in the debate on humaneness versus justice, carried out primarily among the Confucians, the Mohists, the Laoists, and the fajia thinkers during the classical period. He ridiculed the misguided character of the dominant intellectual projects and warned against their potential for inhumanity and injustice, the very opposite of what is intended by the participants of the mainstream discourse. He extoled personal freedom within the context of overwhelming emphasis on order, structured by humaneness and/or justice, and single-handedly opened up a critical space for the discourse on personal freedom in Chinese intellectual history. However, the marginal nature of the Zhuangist vision of personal freedom did not portend well its prospect in the subsequent Chinese history. The kind of freedom envisioned by Zhuangzi is an effortless navigation through and around the constraints of the human lifeworld, not a reimagining of those very constraints.


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