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Switch to: References
Citations of:
The development and decline of Chinese cosmology
New York: Columbia University Press (1984)
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Using both Confucian texts and the work of American pragmatist John Dewey, this book offers a distinctly Confucian model of democracy. |
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The present article focuses on Zhang Zai’s 張載 attitude toward death and its moral significance. It launches with the unusual link between the opening statement of the Western Inscription 西銘 regarding heaven and earth as parents and the conclusion that serving one’s cosmic parents during life, one is peaceful in death. Through the analogy of human relations with heaven and earth as filial piety (xiao 孝), Zhang Zai sets a framework for an understanding that being filial through life eliminates the (...) |
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This article examines different ways agrarian thought has been interpreted and employed by ancient Chinese and early modern Japanese philosophers to criticize and attempt to limit the state’s power, and, in at least one case, to try to strengthen it. It analyzes the manner in which arguably the most fundamental human activities of farming, weaving, and governing have been conceptualized in a normative way, and the extent to which thinkers and statesmen in these East Asian historical contexts debated their correct (...) |
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. The article attempts to show the way in which the notions of “natural law” and “cosmic harmony” have been applied by Western scholars in the interpretation of traditional Chinese thinking about the role of law in society, the extent to which the Western interpretations can be supported by the Chinese sources, and , more specifically, the degree to which official Chinese thought subscribed to a correlation between the occurrence of natural disasters and acts of maladministration or injustice on the (...) |
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This essay compares Greek and Chinese conceptions of the origin of the world based on the concept of cosmo-metaphysics, by which I mean a philosophical scheme that addresses at once the law of the universe and the primary cause of substance or being. In regarding God or the first mover as both the cosmic and substantial principle of unity, Aristotle spells out a cosmo-metaphysics in his On the Universe and the Metaphysics. Aristotle’s cosmo-metaphysics, I propose, finds a close parallel in (...) |
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: This essay examines the Diagram of the Supreme Ultimate and its shifting interpretations—those of Zhu Xi (1130–1200) and Wang Tingxiang (1474–1544) in particular—and by doing so explores the significance of ‘‘cosmogony’’ in the Confucian tradition and its significance for the change of political philosophy from the Song dynasty through the Ming. First, through a close reading of Zhu Xi’s commentaries on the Diagram, it is argued that they should be interpreted primarily as a statement of political philosophy rather than (...) |
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This article discusses two interpretations of musical harmony around the 3rd century BCE based on the Xunzi 荀子 and the Lüshi Chunqiu 呂氏春秋, comparing the concepts of resonance between sound and qi 氣 in each interpretation. The Xunzi supports the moral influence of the sage kings’ music where ethical resonance between sound and bodily qi serves as firm ground for musical harmony begetting social harmony. In contrast, the Lüshi Chunqiu advocates the idea of physical resonance between sound and cosmic qi (...) |
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The Heng Xian is one of the recently discovered paleographic materials that disclose a heretofore unknown richness of the cosmogonic thought of early China and contribute to our understanding of the elaboration of a uniform cosmogonic discourse during the late Warring States period. Focusing on the structure and vocabulary of the Heng Xian account, the present paper attempts to explore the conceptual core of its cosmogonic vision. Based on the idea of the spontaneous self-generation of the world out of some (...) |
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The Chinese view of time and history cannot be defined as either “cyclicality” or “linearity” in the sense of St. Augustine and Hegel. Like the Indo-Hellenic cyclicality, it regards the cyclical movements as universal in both Heaven and human. Nevertheless, it contains neither the conception of Great Year or Mahayuga, nor that of repeated destruction and reconstruction of humankind. It holds that the cyclical movements do not recur as “uniform rotation,” but appear as a chain composed of countless links each (...) |
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According to the working definition of the International Big History Association, ‘Big History seeks to understand the integrated history of the Cosmos, Earth, Life and Humanity, using the best available empirical evidence and scholarly methods’. In recent years Big History has been developing very fast indeed. Big History courses are taught in the schools and universities of several dozen countries. Hundreds of researchers are involved in studying and teaching Big History. The unique approach of Big History, the interdisciplinary genre of (...) |
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This dissertation reinterprets the notion commonly translated as "human nature" (renxing in the Mencius by appealing to philosophical assumptions common to Warring States thought. Taking advantage of recently unearthed archeological finds from the Mencian school, the argument is made that renxing in the Mencius is most adequately understood as a dynamic disposition shaped by cultural and historical conditions, not as an a-historical "nature" common to all humans at all times. The notion of "becoming human" in the Mencius that results from (...) |
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En este artículo se establece un paralelismo entre la arquitectura tradicional china y concepciones cosmológicas y sociales, con objeto de analizar su proceso de formalización. En este sentido, se discute el modo en que los patrones arquitectónicos se han estandarizado a partir de módulos o elementos relacionados en diferentes niveles de composición y articulados en torno al vacío, que simboliza la naturaleza, para alcanzar el equilibrio con el Cosmos. Las conclusiones evidencian que se han establecido unas relaciones llenas de significado (...) |
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