SUNY series in Chinese Philosophy and Culture

Deepens our understanding of this contemporary Chinese thinker's philosophy and its significance.

Li Zehou (1930–2021) was one of China's most prominent contemporary philosophers, transforming Confucian philosophy into a resource for positive change. From a critical rereading of the Analects to a formulation of his own aesthetic theory, Li reinterpreted the tradition from earliest times down to the present day. In this effort, he was inspired by Marx and Kant but was neither a Marxist nor a Kantian. Nor was he a Confucian. He was, and remains, an original: the philosopher Li Zehou.

In this volume, Chinese, European, and US scholars explore Li's contributions to Chinese philosophy and culture, deepening our understanding of his philosophy and its significance while also celebrating the intellectual diversity and richness of Chinese philosophical thought. In a passionate and dedicated endeavor to ensure that Li's philosophy endures and continues to inspire scholars, particularly the younger generation of academics, both in China and around the world, the volume aims to serve as a catalyst for ongoing scholarship and discourse on the work of the philosopher Li Zehou.

Contrasts classical Greek ontology ("the science of being in itself") with Confucian "zoetology" ("the art of living").

In Living Chinese Philosophy, Roger T. Ames uses comparative cultural hermeneutics as a method for contrasting classical Greek ontology ("the science of being in itself") with classical Chinese "zoetology" ("the art of living"), which is made explicit in the Yijing易經or Book of Changes. Parmenides, Plato, and Aristotle give us a substance ontology grounded in "being qua being" or "being per se" (to on he on) that guarantees a permanent and unchanging subject as the substratum for the human experience. This substratum or essence includes its purpose for being (telos) and defines the "what-it-means-to-be-a-thing-of-this-kind" (eidos) of any particular thing, thus setting a closed, exclusive boundary and the strict identity necessary for a particular thing to be "this" and not "that." In the Book of Changes, we find a vocabulary that makes explicit cosmological assumptions that are a stark alternative to this substance ontology. It also provides the interpretive context for the canonical texts by locating them within a holistic, organic, and ecological worldview. To provide a meaningful contrast with this fundamental assumption of on or "being," we might borrow the Greek notion of zoe or "life" and create the neologism "zoe-tology" as "the art of living" (shengshenglun生生論). This cosmology begins from "living" (sheng生) itself as the motive force behind change and gives us a world of boundless "becomings": not "things" that are but "events" that are happening, a contrast between an ontological conception of human "beings" and a process conception of what the author calls human "becomings."

Offers a new perspective on the first dynasty of imperial China and the reasons for its collapse.

State Power and Governance in Early Imperial China delves into the governance and capacity of the state by providing an empirical historical study of the collapse of China's Qin Empire. In contrast to the popular view that the Qin fell suddenly and dramatically, this book argues that the collapse was rooted in persistent structural problems of the empire, including the serious resource shortages experienced by local governments, inefficient communication between administrative units, and social tensions in the new territories. Rather than reducing Qin rulers to heartless villains who refused to adjust their policies and statecraft, this book focuses on the changes that the regime did make to meet these challenges. It reveals the various measures that Qin rulers devised to solve these problems, even if they were ultimately to no avail. The paradox of the Qin Empire seemed to be that, although the regime's policies and reforms could theoretically have strengthened the state's power and improved the governance of the empire, their ramifications simultaneously exacerbated the misfunction of local governments and triggered the military failures that eventually destroyed the empire.

Seeks to introduce an "affective turn" to the study of China's political modernization process.

Affective Betrayal uses "affect" as an analytical category to explicate the fragility and fragmentation of Chinese political modernity. In so doing, the book uncovers some of the unresolved moral and philosophical obstacles China encountered in the past, as well as the cultural predicament the country faces at present.

At the turn of the twentieth century, China's leading reformer Liang Qichao (1873–1929) presented modern political knowledge in musical and visual representational formats that were designed to stimulate readers' bodily senses. By expanding the reception of textual knowledge from "reading" to "listening" and "visualizing experiences," Liang generated an epistemic shift, and perhaps an all-inclusive internal intellectual, philosophical, and moral transition, alongside China's modern political reform. By tracing the marginalized academic and philosophical positions Liang sought to restore in China's incipient democratic movement, Affective Betrayal examines how his attempts to conjoin Confucian morality and liberal democracy expose hidden anxieties as well as inherent contradictions between these two systems of thought. These conflicts, besides disrupting the stability of China's burgeoning modern political order, explain why the import of modern concepts led to China's continued political impasse, rather than rationality and progress, after the 1911 revolution.

Explores how the tremendous wealth of newly unearthed artifacts and manuscripts have changed our understanding of China's past.

Bone, Bronze, and Bamboo explores the tremendous wealth of newly unearthed artifacts and manuscripts that have been revolutionizing the study of early China. Leading scholars from China and abroad lend their expertise in archaeology, art history, paleography, intellectual history, and many other disciplines to show how these fascinating finds change our understanding of China's past. Organized in a chronological progression from the Shang to Han periods, and treating bone, bronze, and bamboo-strip artifacts in turn, the book treats a wide breadth of topics, from the status of owls in Shang religion to the Zhou court's economic interest in managing salt resources, and from the conceptual evolution of de德in Spring and Autumn covenants to the interplay between materiality and text in Han scribal primers. Bone, Bronze, and Bamboo exemplifies the exciting energy and sense of discovery inspired by these sources in recent years, while surveying the latest debates and developments shaping early China as a field.

Examines questions of cosmos, society, and self through the metaphors and language of ancient Chinese texts and artifacts.

In Metaphor and Meaning, scholars from China, the United States, and Europe draw on Sarah Allan's groundbreaking application of conceptual metaphor theory to the study of early Chinese philosophy and material culture. Conceptual metaphor theory treats metaphors not just as linguistic expressions but as fundamental structures of thought that define one's conceptual system and perception of reality. To understand another culture's worldview, then, hinges upon identifying the right metaphors, through which it then becomes possible to navigate between shared and unshared experiences. The contributors pursue lines of argument that complement, enhance, or challenge Allan's prior investigations into these root metaphors of early Chinese philosophy, whether by explicitly engaging with conceptual metaphor theory or, more indirectly, by addressing meaning construction in a broader sense. Like Allan's interpretative works, Metaphor and Meaning interrogates both transmitted traditions and newly unearthed archaeological finds to understand how people in early China thought about the cosmos, society, and themselves.

Presents an iconoclastic account of morality and moral discourse from the perspective of Daoist philosophy.

Drawing on both western and Chinese philosophy, Those Who Act Ruin It shows how Daoism presents a viable alternative to established moral theories. The Daoist, critical of the Confucian and Mohist discourses of their time, provides an account of morality that can best be understood as achieving an attunement to situations through the cultivation of habits. Furthermore, Daoism's meta-ethical insights outline how moral philosophy, when theorized in a way that ignores our fundamental interdependence, devolves into moralistic narcissism. Another way of putting this, as the Daodejing states perfectly, is that "those who act ruin it" (為者敗之). Sensitive to this problem, the Daoist account of moral attunement can ameliorate social woes and not "ruin things." In their moral attunement, Daoists can spontaneously respond to situations in ways that are sensitive to the underlying interdependence of all things.

Sheds new light on the relationship between myth and history in ancient China and the central role they have played in shaping early Chinese thought.

Myth and the Making of History examines the relationship between myth and history in early China, a topic that has been explored by American paleographer and scholar of ancient China Sarah Allan throughout her career. Allan has worked at a crucial and sensitive intersection, where myth and history collide at the very heart of China's origin story. Her work has created an intellectual space in which the disciplines of philosophy, history, anthropology, archeology, philology, and literature have come together, helping to change the way scholars conceive of historical patterns in China's past. In Myth and the Making of History, eleven senior and emerging scholars, from both China and the West, respond to the intellectual challenge raised by Allan's theoretical model of analysis of mythologized and historical figures (and even dynasties) that have intrigued scholars for generations and play a central role in the Chinese historical imagination. The book will be of great interest to all scholars and students of China-of whatever level and discipline-and, indeed, those concerned with other early civilizations as well.

Offers an innovative analysis of gates—as architectural components, visual images, and mental constructs—in early Chinese thought and material culture.

Unlocking the Chinese Gate offers an innovative analysis of gates in early Chinese thought and material culture. Observing gates from various perspectives-including philosophy, architecture, and psychology-and through the conceptual lens of Chinese correlative thinking, Galia Dor conceptualizes the Chinese gate as a membrane-like apparatus that, from the space "in-between," efficaciously manifests (de) the Way (dao) into the "ten thousand" forms of actualized life. This methodology exposes an open-to-closed gradation between pairs of inside/outside (wai/nei) that resonates throughout the Chinese model of psychocosmic concentric circles. The consequential strategies (e.g., continuity/break, chaos/order) demonstrate how early Chinese cosmological, philosophical, and political idealities, as well as afterlife religious beliefs, were applied-including the various approaches to and practices of self-cultivation. The book sheds new light on ancient Chinese thought and material culture and offers points of comparison to Western thought and modern science, including a model of "decision-gating" that carries relevant implications and insights to our current lives.

Provides a new model for reading the Shiji and other early Chinese historical texts.

Narrative Devices in the Shiji: Retelling the Past offers the first systematic analysis of narratives in early Chinese historical writings from 400 BCE to 100 CE, with a focus on the Shiji (Records of the Historian), a vast collection of historical accounts completed by Sima Qian (145–86 BCE). For centuries, the dominant approach to the Shiji has been to infer Sima's intentions from his biographical experiences and subsequently project them back into the text. This has caused the import of the work to be overshadowed by Sima's tragedy of castration, and has minimized the question of how narrative as a form affects the text's interpretation. Lei Yang fills the gap by exploring how Sima manipulated the Shiji's narrative structure to represent the past. Drawing on Gérard Genette's narratological theories, the book examines how sequences of events build causality, what is slowed down and sped up to manage information control, and how the text provides multiple perspectives on the same events. Redefining the Shiji's place as a turning point in Chinese textual history, Narrative Devices in the Shiji sheds light on the evolution of early Chinese historiography. As an interdisciplinary dialogue between Chinese texts and the Western theories, it opens the Shiji to new interpretations and provides a novel framework for Chinese historical writings.

Biography of a major figure in modern Chinese history.

As one of the founders of the Chinese Communist Party, Li Dazhao (1889–1927) was a key figure in China's transition from empire to republic, from tradition to modernity, and from imperial rule to turbulent revolution. Patrick Fuliang Shan's biography of Li, the first English-language study in over half a century, draws on a wealth of Chinese-language primary and secondary sources to examine Li's early life, family, education, and career; his endeavors to introduce Western civilization to the Chinese; his switch to communism and his leadership role in the early Communist movement; his political maneuvers and revolutionary activities; and his tragic death at the hands of the warlord Zhang Zuolin. While its focus is on Li's personal odyssey and extraordinary journey, the book also presents an in-depth analysis of China's broad national experience and its march towards modernity.

Considers what unearthed documents reveal about the creation and transmission of knowledge in ancient China.

Archaeological discoveries over the past one hundred years have resulted in repeated calls to "rewrite ancient Chinese history." This is especially true of documents written on oracle bones, bronze vessels, and bamboo strips. In Writing Early China, Edward L. Shaughnessy surveys all of these types of documents and considers what they reveal about the creation and transmission of knowledge in ancient China. Opposed to the common view that most knowledge was transmitted orally in ancient China, Shaughnessy demonstrates that by no later than the tenth century BCE scribes were writing lengthy texts like portions of the Chinese classics, and that by the fourth century BCE the primary mode of textual transmission was by way of visual copying from one manuscript to another.

A clear translation and helpful explanations illuminate this ancient classic of self-cultivation for a modern audience.

Written more than two thousand years ago, the Laozi, or Daodejing, is a classic of Chinese intellectual history and has been of foundational importance to cultural and religious history throughout East Asia. It is now venerated as a masterpiece of self-cultivation, with a poetic narrative that remains accessible and relevant even today. Paul Fischer's new, annotated translation aims for fidelity to the original text as well as clarity for a modern audience. Fischer's notes and explanations bring out obscure meanings in ancient Chinese wording and rhetoric, elucidate the connections among the eighty-one short chapters, and clarify the coherence of the work as a whole. Carefully considering the various manuscripts that have been archaeologically uncovered in recent decades, as well as the variations among received versions of the Laozi, Fischer's translation discloses the beauty and meaning of the original. This book will benefit students and readers interested in intellectual history as well as those who want to explore what the text has to say about the meaning of life.

Examines the intersections between forgetting and remembering in classical Chinese civilization.

The Craft of Oblivion is an innovative and groundbreaking volume that aims to study, for the first time, the intersections between forgetting and remembering in classical Chinese civilization. Oblivion has tended to be relegated to a marginal position, often conceived as the mere destructive or undesirable opposite of memory, even though it performs an essential function in our lives. Forgetting and memory, far from being autonomous and mutually exclusive spheres, should be seen as interdependent phenomena. Drawing on perspectives from history, philosophy, literature, and religion, and examining both transmitted texts and excavated materials, the contributors to this volume analyze various ways of understanding oblivion and its complex and fertile relations with memory in ancient China.

Reevaluates Western and Chinese philosophical traditions to question the boundaries of entrenched conceptual frameworks.

What is "Chinese philosophy?" What is "philosophy" itself? How can one understand unfamiliar philosophical stances? How can comparison become a prominent philosophical tool? In this book, Massimiliano Lacertosa examines these questions by proposing an ethical understanding of the aesthetic encounter with the other and the world. Through the analysis of the works of Laozi, Zhuangzi, Nietzsche, and Heidegger, among others, this book explores the possibilities of stepping out of the anthropocentric standpoint and seeing the relation of objects in the world under a different light. This implies a shift from the metaphysical representation of the world divided between the sensible and the supersensible to an aesthetic and undivided experience of the world in which one partakes in the constant transformation of the myriad things. Approachable yet rigorous, this book is essential reading for anyone interested in the most fundamental issues of philosophy and in the challenges of doing philosophy in a multicultural context.

A complete translation and analysis of "All Things Flow into Form" (Fan wu liu xing), a recently discovered manuscript from the Warring States period (481–221 BCE).

At the heart of "All Things Flow into Form" (Fan wu liu xing), an ancient Chinese manuscript recently salvaged from the black market, is a concern with the process of self-cultivation, particularly the advancement through the incremental stages and the outcome that awaits one in the end: enlightenment, transparency, and self-possession. Critical to this discussion is a conception of a mind within a mind, the unity of which is obtained through the isolation of an innermost core free from extraneous distractions. Such a state is presented as an ideal for kingship, and the text, despite its possibly very ancient roots, is focused on the ruler's ethical training rather than his political maneuvers, his obligation to Heaven and the spirits rather than his dominance over his subjects. Probing deep into this text, we may observe heretofore unappreciated aspects of many of the transmitted literary sources, and in turn, come to more definite conclusions about the manuscript itself. To the extent that this analysis is successful, it illustrates an approach that can be tested against future efforts to read ancient Chinese texts in the light of newly unearthed documents.

Addresses the question of China's rise and what it portends for the future.

The Future of China's Past examines how China's traditional culture is being reinvented and manipulated for political purposes. Like no time before in its recent history, and certainly at no time in the history of the People's Republic, China is being shaped in terms of its past, but which past-Confucianism, Legalism, Daoism, Buddhism-or combination of pasts is being held up as the model? Given its growing economic, political, and cultural significance, it is incumbent upon us to take China's rise seriously, yet perspectives involving modern and contemporary geopolitical and intrastate dynamics are insufficient, on their own, for understanding China's rise, and the same holds true for economic analyses, however pertinent. Instead, this book looks at current engagements with models of China's past, introducing the four traditional lenses of Chinese thought and reflecting on their potential relevance for China's-and the world's-future.

Offers a renovated form of Confucian liberalism that forges a reconciliation between the two extremes of anti-Confucian liberalism and anti-liberal Confucianism.

Does Confucianism conflict with liberalism? Confucian Liberalism sheds new light on this long-standing debate entwined with the discourse of Chinese modernity. Focusing on the legacy of Mou Zongsan, the book significantly recasts the moral character and political ideal of Confucianism, accompanied by a Hegelian retreatment of the multiple facets of Western modernity and its core values, such as individuality, self-realization, democracy, civilized society, citizenship, public good, freedom, and human rights. The book offers a culturally sensitive way of reevaluating liberal language and forges a reconciliation between the two extremes of anti-Confucian liberalism and anti-liberal Confucianism. The result-Confucian liberalism-is akin to civil liberalism, in that it rests the form of liberal democracy on the content of "Confucian democratic civility." It is also comparable to perfectionist liberalism, endorsing a nondominant concept of the common good surrounded by a set of "Confucian governing and civic virtues."

Applies a method of comparative cultural hermeneutics to let the tradition speak on its own terms.

Roger T. Ames's A Sourcebook in Classical Confucian Philosophy is a companion volume to his Conceptual Lexicon for Classical Confucian Philosophy. It includes texts in the original classical Chinese along with their translations, allowing experts and novices alike to make whatever comparisons they choose. In applying a method of comparative cultural hermeneutics, Ames has tried to let the tradition speak on its own terms. The goal is to encourage readers to move between the translated text and commentary, the philosophical introduction that attempts to sensitize them to the interpretative context, and the companion Lexicon of key philosophical terms, with the expectation that in the fullness of time they will be able to appropriate the original Chinese terminologies themselves. Armed with their own increasingly robust insight into these philosophical terms, readers will be able to carry this nuanced understanding over into their critical reading of other available translations. Ultimately, for students who would understand Chinese philosophy, tian天must be understood as tian天, and dao道must be dao道.

Presents the most important portrayals of the Daoist master Yang Zhu throughout Chinese history, from the Warring States period until today.

This volume presents the most important portrayals of an ancient Chinese master, Yang Zhu, throughout Chinese history, from the fourth century BCE till today. Due to the striking scarcity of reliable textual testimony regarding his life and thought, all these portrayals are to a large extent inspired by their own historical contexts: Mencius's criticism in the late Warring States, the creation of a Confucian orthodoxy during the imperial era, and the establishment of a Chinese philosophy in the Republic. This volume adopts a historical approach, tracing the most important portrayals of Yang Zhu in their own contexts and mutual connections. It yields new insights not only into the figure of Yang Zhu, but also into the stages of China's intellectual history. Scarcity of reliable textual support is, to varying degrees, a common predicament in the study of ancient Chinese masters, but the case of Yang Zhu is particularly illuminating. The remarkable dearth of textual material represents the almost "nothing" out of which early Chinese philosophers such as Yang Zhu have been fruitfully "created."

Explores the aesthetic theory of one of China's most important and influential contemporary philosophers.

This is the first book on the role of cognition in the aesthetic theory of Li Zehou (1930–2021), one of China's most important and influential contemporary philosophers. The cognitive dimension and its integration with practice is discussed by examining one of Li's pivotal concepts: "subjectality," a human subject shaped by the world in which they live, including beauty and aesthetic experience. Li's theory is also contextualized in the threefold inspiration coming from Confucian, Kantian, and Marxist philosophies, which differently conceptualize the aesthetic and cognitive dimensions in humans. By referring to different aesthetic theories and interdisciplinary approaches to cognition, the book aims to show how Li's cognitively oriented project can contribute to contemporary research into aesthetics. Although primarily written for philosophers working in aesthetics, Chinese, and comparative philosophy, the book is also addressed to anyone interested in contemporary Chinese thought.

Posits the origin of a specifically Chinese concept of "word-meaning," and sheds new light on the linguistic ideas in early Chinese philosophical texts.

The Emergence of Word-Meaning in Early China makes an innovative contribution to studies of language by historicizing the Chinese notion that words have "meaning" (content independent of instances of use). Rather than presuming that the concept of word-meaning had always existed, Jane Geaney explains how and why it arose in China. To account for why a normative term (yi, "duty, morality, appropriateness") came to be used for "meanings" found in dictionaries, Geaney examines interrelated patterns of word usage threading through and across a wide range of genres. These patterns show that by the first millennium, as textual production exploded-and as radically different writing forms (in Buddhist sutras) were encountered-yi already functioned as an externally accessible "model" for semantic interpretation of texts and sayings.

The book has far-reaching implications. Because the idea of word-meaning is fundamental to theorizing, the book illuminates not only semantic ideas and the normativity of language in Early China, but also aspects of early Chinese philosophy and intellectual history. As the internet supplants one form of media (print), thereby reducing knowledge to vast digital databases, so too, this book explains, two thousand years ago a culture that prized oral and visual balance became an "empire of the text."

An introduction to ancient Chinese ideas on how to live a good life.

Self-Cultivation in Early China is an introduction to multiple aspects of the foundational practice of self-cultivation in early China (c.1000 to 100 BCE). Drawing on the Chinese classics and the dozens of scholars' texts (both received and excavated) that together form the basis of intellectual history for China and all of East Asia, the book's analysis relies on the topics and categories that were central to the thought of these authors, including such well-known thinkers as Confucius and Laozi. This book describes a salient point of view from which we may consider the broader landscape of Chinese intellectual history and presents an important paradigm of the scholarly Chinese worldview that is ideal for comparison with paradigms in other communities, ancient or modern, across the globe.

The ancient concept of spontaneous self-causation (ziran) from Daoism opens a path to understanding human action as self-organizing, attention as effortless, and art as somatic.

Ziran, an idea from ancient Daoism, defies easy translation into English but can almost be captured by the term "spontaneity." It means "self-causation," if "self" is understood as fundamentally plural, and "causation" is understood as sensitivity and responsiveness. Applying ziran to the fields of action theory, attention theory, and aesthetics, Brian Bruya uses easy-to-read, straightforward prose to show, step-by-step, how this philosophical concept from an ancient tradition can be used to advance theory today. Incorporated into contemporary philosophy of action, ziran opens us to the notion of movement and action as self-organizing. Incorporated into contemporary cognitive science, ziran opens us to the possibility of effortless attention, contrary to the reigning paradigm. Incorporated into contemporary aesthetics, ziran opens us to a new category of art-somatic art-and a new, refined understanding of improvisation.

Uses a comparative hermeneutical method to explain the most important terms in the classical Confucian philosophical texts, in an effort to allow the tradition to speak on its own terms.

Over the years, Roger T. Ames and his collaborators have consistently argued for a processual understanding of Chinese natural cosmology made explicit in the Book of Changes. It is this way of thinking, captured in its own interpretive context with the expression "continuities in change" (biantong) that has shaped the grammar of the Chinese language and informs the key philosophical vocabulary of Confucian philosophy. Over the past several centuries of cultural encounter, the formula established by the early missionaries for the translation of classical Chinese texts into Western languages has resulted in a Christian conversion of Confucian texts that is still very much with us today. And more recently, the invention of a new Chinese language to synchronize East Asian cultures with Western modernity has become another obstacle in our reading of the Confucian canons. This volume, a companion volume to A Sourcebook in Classical Confucian Philosophy, employs a comparative hermeneutical method in an attempt to explain the Confucian terms of art and to take the Confucian tradition on its own terms.

The first concerted attempt to analyze how the histories Shiji and Hanshu described the technical arts as they were applied in vital areas of the administration of pre-Han and Han China.

While cultural literacy in early China was grounded in learning the Classics, basic competence in official life was generally predicated on acquiring several forms of technical knowledge. Recent archaeological finds have brought renewed attention to the use of technical manuals and mantic techniques within a huge range of discrete contexts, pushing historians to move beyond the generalities offered by past scholarship. To explore these uses, Technical Arts in the Han Histories delves deeply into the rarely studied "Treatises" and "Tables" compiled for the first two standard histories, the Shiji (Historical Records) and Hanshu (History of Han), important supplements to the better-known biographical chapters, and models for the inclusion of technical subjects in the twenty-three later "Standard Histories" of imperial China. Indeed, for a great many aspects of life in early imperial society, they constitute our best primary sources for understanding complex realities and perceptions. The essays in this volume seek to explain how different social groups thought of, disseminated, and withheld technical knowledge relating to the body, body politic, and cosmos, in the process of detailing the preoccupations of successive courts from Qin through Eastern Han in administering the localities, the frontier zones, and their numerous subjects (at the time, roughly one-quarter of the world's population).

Offers three neo-Confucian understandings of broadening the Way as broadening oneself, through an ongoing process of removing self-boundaries.

Persons Emerging explores the renewed idea of the Confucian person in the eleventh-century philosophies of Zhou Dunyi, Shao Yong, and Zhang Zai. Galia Patt-Shamir discusses their responses to the Confucian challenge that the Way, as perfection, can be broadened by the person who travels it. Suggesting that the three neo-Confucian philosophers undertake the classical Confucian task of "broadening the way," each proposes to deal with it from a different angle: Zhou Dunyi offers a metaphysical emerging out of the infinitude-finitude boundary, Shao Yong emerges out of the epistemological boundary between in and out, and Zhang Zai offers a pragmatic emerging out of the boundary between life and death.

Through the lens of these three Song-period China philosophers, the idea of "transcending self-boundaries" places neo-Confucian philosophies within the global philosophical context. Patt-Shamir questions the Confucian notions of person, Way, and how they relate to human flourishing to highlight how the emergence of personhood demands transcending metaphysical, epistemological, and moral self-boundaries.

Offers a comparative and deconstructive reading of the cross-cultural encounter between the Jesuits and their Confucian hosts in late Ming China.

The Jesuit mission to China more than four hundred years ago has been the subject of sustained scholarly investigation for centuries. Focusing on the concepts of friendship and hospitality as they were both theorized and practiced by the Jesuit missionaries and their Confucian hosts, this book offers a new, comparative, and deconstructive reading of the interaction between these two vastly different cultures. Dongfeng Xu analyzes how the Jesuits presented their concept of friendship to achieve their evangelical goals and how the Confucians reacted in turn by either displaying or denying hospitality. Challenging the hierarchical view in traditional discourse on friendship and hospitality by revealing the irreducible otherness as the condition of possibility of the two concepts, Xu argues that one legacy of the Jesuit-Confucian encounter has been the shared recognition that cultural differences are what both motivated and conditioned cross-cultural exchanges and understandings.

Brings early Daoist writings into conversation with contemporary contemplative studies.

In The Contemplative Foundations of Classical Daoism, Harold D. Roth explores the origins and nature of the Daoist tradition, arguing that its creators and innovators were not abstract philosophers but, rather, mystics engaged in self-exploration and self-cultivation, which in turn provided the insights embodied in such famed works as the Daodejing and Zhuangzi. In this compilation of essays and chapters representing nearly thirty years of scholarship, Roth examines the historical and intellectual origins of Daoism and demonstrates how this distinctive philosophy emerged directly from practices that were essentially contemplative in nature.

In the first part of the book, Roth applies text-critical methods to derive the hidden contemplative dimensions of classical Daoism. In the second part, he applies a "contemplative hermeneutic" to explore the relationship between contemplative practices and classical Daoist philosophy and, in so doing, brings early Daoist writings into conversation with contemporary contemplative studies. To this he adds an introduction in which he reflects on the arc and influence on the field of early Chinese thought of this rich vein of scholarship and an afterword in which he applies both interpretive methods to the vexing question of the authorship of the Inner Chapters of the Zhuangzi. The Contemplative Foundations of Classical Daoism brings to fruition the cumulative investigations and observations of a leading figure in the emerging field of contemplative studies as they pertain to a core component of early Chinese thought.

Argues that Confucianism and other East Asian philosophical traditions can be resources for understanding and addressing current global challenges such as climate change and hunger.

Great transformations are reshaping human life, social institutions, and the world around us, raising profound questions about our fundamental values. We now have the knowledge and the technical expertise, for instance, to realize a world in which no child needs to go to bed hungry-and yet, hunger persists. And although the causes of planetary climate disruption are well known, action of the scale and resolution needed to address it remain elusive.

In order to deepen our understanding of these transformations and the ethical responses they demand, considering how they are seen from different civilizational perspectives is imperative.Acknowledging the rise of China both geopolitically and culturally, the essays in this volume enter into critical and yet appreciative conversations with East Asian philosophical traditions-primarily Confucianism, but also Buddhism and Daoism-drawing on their conceptual resources to understand what it means to be human as irreducibly relational. The opening chapters establish a framework for seeing the resolution of global predicaments, such as persistent hunger and climate disruption, as relational challenges that cannot be addressed from within the horizons of any ethics committed to taking the individual as the basic unit of moral analysis. Subsequent chapters turn to Confucian traditions as resources for addressing these challenges, reimagining personhood as a process of responsive, humane becoming and envisioning ethics as a necessarily historical and yet open-ended process of relational refinement and evolving values.

Offers new perspectives on modern Chinese political thought.

Honorable Mention, 2022 Sharon Harris Book Award presented by the University of Connecticut Humanities Institute

Focusing on four key Chinese intellectuals of the first half of the twentieth century, Abolishing Boundaries offers new perspectives on modern Chinese political thought. These four intellectuals-Kang Youwei, Cai Yuanpei, Chen Duxiu, and Hu Shi-were deeply familiar with the Confucian and Buddhist classical texts, while also interested in the West's utopian literature of the late nineteenth century as well as Kant and the neo-Kantians, Marxists, and John Dewey and new liberalism, respectively. Although none of these four intellectuals can simply be labeled utopian thinkers, this book highlights how their thinking was intertwined with utopian ideals to produce theories of secular transcendence, liberalism, and communism, and how, in explicit and implicit ways, their ideas required some utopian impulse in order to escape the boundaries they identified as imprisoning the Chinese people and all humanity. To abolish these boundaries was to imagine alternatives to the unbearable present. This was not a matter of armchair philosophizing but of thinking through new ways to commit to action. These men did not hold a totalistic picture of some perfect society, but in distinctly different ways they all displayed a utopian impulse that fueled radical visions of change. Their work reveals much about the underlying forces shaping modern thought in China-and the world. Reacting to China's problems, they sought a better future for all humanity.

Offers an in-depth exposition of the Confucian conception of persons as the starting point of Confucian ethics.

2021 CHOICE Outstanding Academic Title

In Human Becomings, Roger T. Ames argues that the appropriateness of categorizing Confucian ethics as role ethics turns largely on the conception of person that is presupposed within the interpretive context of classical Chinese philosophy. By beginning with first self-consciously and critically theorizing the Confucian conception of persons as the starting point of Confucian ethics, Ames posits that the ultimate goal will be to take the Confucian tradition on its own terms and to let it speak with its own voice without overwriting it with cultural importances not its own. He argues that perhaps the most important contribution Confucian philosophy can make to contemporary ethical, social, and political discourse is the conception of focus-field, relationally constituted persons as a robust alternative to the ideology of individualism with single actors playing to win.

Assesses John Dewey's visit to China in 1919–21 as an "intra-cultural" episode and promotes "Chinese natural philosophy" as a philosophical context in which to understand the connections between Dewey's philosophy and early Confucian thinking.

In this conclusion to his two-volume series, Jim Behuniak builds upon the groundbreaking work begun in John Dewey and Daoist Thought in arguing that "Chinese natural philosophy" is the proper hermeneutical context in which to understand early Confucianism. First, he traces Dewey's late-period "cultural turn" in more detail and then proceeds to assess Dewey's visit to China in 1919–21 as a multifaceted "intra-cultural" episode: one that includes not only what Dewey taught his Chinese audiences, but also what he learned in China and what we stand to learn from this encounter today.

"Dewey in China" provides an opportunity to continue establishing "specific philosophical relationships" between Dewey and Confucian thought for the purpose of getting ourselves "back in gear" with contemporary thinking in the social and natural sciences. To this end, Behuniak critically assesses readings of early Chinese thought reliant on outdated Greek-medieval assumptions, paying particular attention to readings of early Confucianism that rely heavily on Western virtue ethics, such as the "Heaven's plan" reading. Topics covered include education, tradition, ethics, the family, human nature, and religiousness-thus engaging Dewey with themes generally associated with Confucian thought.

Challenges descriptions of East Asian societies as Confucian cultures and communitarian Confucian models as a political alternative to liberal democracy.

In Confucianism's Prospects, Shaun O'Dwyer offers a rare critical engagement with English language scholarship on Confucianism. Against the background of historical and sociological research into the rapid modernization of East Asian societies, O'Dwyer reviews several key Confucian ethical ideas and proposals for East Asian alternatives to liberal democracy that have emerged from this scholarship. He also puts the following question to Confucian scholars: what prospects do those ideas and proposals have in East Asian societies in which liberal democracy and pluralism are well established, and individualization and declining fertility are impacting deeply upon family life? In making his case, O'Dwyer draws upon the neglected work of Japanese philosophers and intellectuals who were witnesses to Japan's pioneering East Asian modernization, and protagonists in the rise and disastrous wartime fall of its own modernized Confucianism. He contests a sometimes Sinocentric and ahistorical conception of East Asian societies as "Confucian societies," while also recognizing that Confucian traditions can contribute importantly to global philosophical dialogue, and to civic and religious life.

Proposes an "intra-cultural philosophy" based on John Dewey's "cultural turn" and promotes Daoist thought as a resource that can help to reconstruct outmoded assumptions that continue to shape how we currently think.

In this timely and original work, Dewey's late-period "cultural turn" is recovered and "intra-cultural philosophy" proposed as its next logical step-a step beyond what is commonly known as comparative philosophy. The first of two volumes, John Dewey and Daoist Thought argues that early Chinese thought is poised to join forces with Dewey in meeting our most urgent cultural needs: namely, helping us to correct our outdated Greek-medieval assumptions, especially where these result in pre-Darwinian inferences about the world.

Relying on the latest research in both Chinese and American philosophies, Jim Behuniak establishes "specific philosophical relationships" between Dewey's ideas and early Daoist thought, suggesting how, together, they can assist us in getting our thinking "back in gear" with the world as it is currently known through the biological, physical, and cognitive sciences. Topics covered include the organization of organic form, teleology, cosmology, knowledge, the body, and technolog-thus engaging Dewey with themes generally associated with Daoist thought. Volume one works to establish "Chinese natural philosophy" as an empirical framework in which to consider cultural-level phenomena in volume two.

Examines the Great Peace (taiping), one of the first utopian visions in Chinese history, and its impact on literati lives in Han China.

Through an examination of the Great Peace (taiping), one of the first utopian visions in Chinese history, Zhao Lu describes the transformation of literati culture that occurred during the Han Dynasty. Driven by anxiety over losing the mandate of Heaven, the imperial court encouraged classicism in order to establish the Great Peace and follow Heaven's will. But instead of treating the literati as puppets of competing and imagined lineages, Zhao uses sociological methods to reconstruct their daily lives and to show how they created their own thought by adopting, modifying, and opposing the work of their contemporaries and predecessors. The literati who served as bureaucrats in the first century BCE gradually became classicists who depended on social networking as they traveled to study the classics. By the second century CE, classicism had dissolved in this traveling culture and the literati began to expand the corpus of knowledge beyond the accepted canon. Thus, far from being static, classicism in Han China was full of innovation, and ultimately gave birth to both literary writing and religious Daoism.

Offers the first focused study of the shifei debates of the Warring States period in ancient China and challenges the imposition of Western conceptual categories onto these debates.

In recent decades, a growing concern in studies in Chinese intellectual history is that Chinese classics have been forced into systems of classification prevalent in Western philosophy and thus imperceptibly transformed into examples that echo Western philosophy. Lin Ma and Jaap van Brakel offer a methodology to counter this approach, and illustrate their method by carrying out a transcultural inquiry into the complexities involved in understanding shi and fei and their cognate phrases in the Warring States texts, the Zhuangzi in particular. The authors discuss important features of Zhuangzi's stance with regard to language-meaning, knowledge-doubt, questioning, equalizing, and his well-known deconstruction of the discourse in ancient China on shifei. Ma and van Brakel suggest that shi and fei apply to both descriptive and prescriptive languages and do not presuppose any fact/value dichotomy, and thus cannot be translated as either true/false or right/wrong. Instead, shi and fei can be grasped in terms of a pre-philosophical notion of fitting. Ma and van Brakel also highlight Zhuangzi's idea of "walking-two-roads" as the most significant component of his stance. In addition, they argue that all of Zhuangzi's positive recommendations are presented in a language whose meaning is not fixed and that every stance he is committed to remains subject to fundamental questioning as a way of life.

Through an examination of archaeologically recovered texts from China's northwestern border regions, argues for widespread interaction with texts in the Han period.

Winner of the 2020 James Henry Breasted Prize in Ancient History presented by the American Historical Association

Honorable Mention, 2021 Joseph Levenson Pre-1900 Book Prize presented by the Association for Asian Studies

This book examines ancient written materials from China's northwestern border regions to offer fresh insights into the role of text in shaping society and culture during the Han period (206/2 BCE–220 CE). Left behind by military installations, these documents-wooden strips and other nontraditional textual materials such as silk-recorded the lives and activities of military personnel and the people around them. Charles Sanft explores their functions and uses by looking at a fascinating array of material, including posted texts on signaling across distances, practical texts on brewing beer and evaluating swords, and letters exchanged by officials working in low rungs of the bureaucracy. By focusing on all members of the community, he argues that a much broader section of early society had meaningful interactions with text than previously believed. This major shift in interpretation challenges long-standing assumptions about the limited range of influence that text and literacy had on culture and society and makes important contributions to early China studies, the study of literacy, and to the global history of non-elites.

Investigates the cosmological and metaphysical thought in the Zhuangzi from the perspective of nothingness.

Zhuangzi and the Becoming of Nothingness offers a radical rereading of the Daoist classic Zhuangzi by bringing to light the role of nothingness in grounding the cosmological and metaphysical aspects of its thought. Through a careful analysis of the text and its appended commentaries, David Chai reveals not only how nothingness physically enriches the myriad things of the world, but also why the Zhuangzi prefers nothingness over being as a means to expound the authentic way of Dao. Chai weaves together Dao, nothingness, and being in order to reassess the nature and significance of Daoist philosophy, both within its own historical milieu and for modern readers interested in applying the principles of Daoism to their own lived experiences. Chai concludes that nothingness is neither a nihilistic force nor an existential threat; instead, it is a vital component of Dao's creative power and the life-praxis of the sage.

Provides a new perspective on important linguistic issues in philosophical and religious Daoism through the comparative lens of twentieth-century European philosophies of language.

From its earliest origins in the Dao De Jing, Daoism has been known as a movement that is skeptical of the ability of language to fully express the truth. While many scholars have compared the earliest works of Daoism to language-skeptical movements in twentieth-century European philosophy and have debated to what degree early Daoism does or does not resemble these recent movements, Daniel Fried breaks new ground by examining a much broader array of Daoist materials from ancient and medieval China and showing how these works influenced ideas about language in medieval religion, literature, and politics. Through an extended comparison with a broad sample of European philosophical works, the book explores how ideas about language grow out of a given historical moment and advances a larger argument about how philosophical and religious ideas cannot be divided into "content" and "context."

A wide-ranging exploration and critical assessment of the work of a major figure in Chinese and comparative philosophy.

In this volume, prominent philosophers working in Chinese thought and related areas critically reflect upon the work of Roger T. Ames, one of the most significant contemporary figures working in the field of Chinese philosophy. Through his decades of collaborative work in comparative methodology and cross-cultural interpretation, along with a number of pathbreaking translations of Chinese philosophical texts, Ames has managed to challenge standing paradigms and open fresh avenues of research into the Chinese tradition. His work will be read and studied for years to come.

The original essays presented here, which are substantive philosophical contributions in their own right, cover the full range of Ames's scholarly output. They address methodological questions as well as specific issues in textual interpretation, including ample discussion of Ames's most recent and provocative contribution: Confucian "role ethics." In the final section of the book, Ames responds to each essay. The result is a conversation and engagement that both underscores the vitality of his thinking and indicates the directions it may take in the future. Altogether, this work provides a snapshot of a remarkable career-and an invitation to continue reflecting upon its meaning and importance.

Sheds new light on pre-modern Chinese gender relationships in the context of marriage, male Confucian literati self-presentation, and social networks.

In the first study of its kind about the role played by intimate memory in the mourning literature of late imperial China, Martin W. Huang focuses on the question of how men mourned and wrote about women to whom they were closely related. Drawing upon memoirs, epitaphs, biographies, litanies, and elegiac poems, Huang explores issues such as how intimacy shaped the ways in which bereaved male authors conceived of womanhood and how such conceptualizations were inevitably also acts of self-reflection about themselves as men. Their memorial writings reveal complicated self-images as husbands, brothers, sons, and educated Confucian males, while their representations of women are much more complex and diverse than the representations we find in more public genres such as Confucian female exemplar biographies.

Reassesses didacticism in seventeenth-century Chinese vernacular fiction and challenges the view that the late Ming was a notoriously immoral time.

Reading for the Moral offers an innovative reassessment of the nature of moral representation and exemplarity in Chinese vernacular fiction. Maria Franca Sibau focuses on two little-studied story collections published at the end of the Ming dynasty, Exemplary Words for the World (Xingshi yan, 1632) and Bell in the Still Night (Qingye zhong, c. 1645). Far from being tediously moralistic tales, these stories of loyal ministers, filial children, chaste widows, and selfless friends provide a deeper understanding of the five cardinal relationships central to Confucian ethics. They explore the inherent tension between what we might call textbook morality, on the one hand, and untidy everyday life, on the other. The stories often take a critical view of mechanical notions of retribution, countering it with the logic of virtue as its own reward. Conflict between passion and duty is typically resolved in favor of duty, a duty redefined with a palpable sense of urgency. In constructing vernacular representations of moral exemplars from the recent historical past rather than from remote or fictitious antiquity, the story compilers show how these virtues are not abstract or monolithic norms, but play out within the contingencies of time and space.

Critical reflections on the work of Angus Charles Graham, renowned Western scholar of Chinese philosophy and sinology.

This volume engages with the works and ideas of Angus Charles Graham (1919–1991), one of the most prominent Western scholars of Chinese philosophy, at the twenty-fifth anniversary of his passing. Over a professional career of more than thirty years, Angus Graham produced an impressive amount of scholarship on a wide array of topics, ranging from Chinese grammar and philology to poetry and philosophy. His combination of rigorous scholarship and philosophical originality has continued to inspire scholars to tackle related research topics, and in so doing, has required of them a response to his views. This book illustrates the range of scholarship still elaborating upon, disagreeing with, and reacting to Graham's work on Chinese thought, philosophy, philology, and translation.

An encounter between Franke's philosophy of the unsayable and Eastern apophatic wisdom in the domains of poetry, thought, and culture.

In Apophatic Paths from Europe to China, William Franke brings his original philosophy of the unsayable, previously developed from Western sources such as ancient Neoplatonism, medieval mysticism, and postmodern negative theology, into dialogue with Eastern traditions of thought. In particular, he compares the Daoist Way of Chinese wisdom with Western apophatic thought that likewise pivots on recognizing the nonexistent, the unthinkable, and the unsayable. Leveraging François Jullien's exegesis of the Chinese classics' challenge to rethink the very basis of life and consciousness, Franke proposes negative theology as an analogue to the Chinese model of thought, which has long been recognized for its special attunement to silence at the limits of language. Crucial to Franke's agenda is the endeavor to discern and renew the claim of universality, rethought and reconfigured within the predicament of philosophy today considered specifically as a cultural or, more exactly, intercultural predicament.

Challenges the idea held by many prominent twentieth-century Sinologists that early China experienced a "language crisis."

Jane Geaney argues that early Chinese conceptions of speech and naming cannot be properly understood if viewed through the dominant Western philosophical tradition in which language is framed through dualisms that are based on hierarchies of speech and writing, such as reality/appearance and one/many. Instead, early Chinese texts repeatedly create pairings of sounds and various visible things. This aural/visual polarity suggests that texts from early China treat speech as a bodily practice that is not detachable from its use in everyday experience. Firmly grounded in ideas about bodies from the early texts themselves, Geaney's interpretation offers new insights into three key themes in these texts: the notion of speakers' intentions (yi), the physical process of emulating exemplary people, and Confucius's proposal to rectify names (zhengming).

Discusses contemporary Confucianism's relevance and its capacity to address pressing social and political issues of twenty-first-century life.

Condemned during the Maoist era as a relic of feudalism, Confucianism enjoyed a robust revival in post-Mao China as China's economy began its rapid expansion and gradual integration into the global economy. Associated with economic development, individual growth, and social progress by its advocates, Confucianism became a potent force in shaping politics and society in mainland China, Hong Kong, Taiwan, and overseas Chinese communities. This book links the contemporary Confucian revival to debates-both within and outside China-about global capitalism, East Asian modernity, political reforms, civil society, and human alienation. The contributors offer fresh insights on the contemporary Confucian revival as a broad cultural phenomenon, encompassing an interpretation of Confucian moral teaching; a theory of political action; a vision of social justice; and a perspective for a new global order, in addition to demonstrating that Confucianism is capable of addressing a wide range of social and political issues in the twenty-first century.

Analyzes the use of anecdotes as an essential rhetorical tool and form of persuasion in various literary genres in early China.

Between History and Philosophy is the first book-length study in English to focus on the rhetorical functions and forms of anecdotal narratives in early China. Edited by Paul van Els and Sarah A. Queen, this volume advances the thesis that anecdotes-brief, freestanding accounts of single events involving historical figures, and occasionally also unnamed persons, animals, objects, or abstractions-served as an essential tool of persuasion and meaning-making within larger texts. Contributors to the volume analyze the use of anecdotes from the Warring States Period to the Han Dynasty, including their relations to other types of narrative, their circulation and reception, and their central position as a mode of argumentation in a variety of historical and philosophical literary genres.

Presents a new view of the Chinese revolution through the lens of the local Communist movement in Hainan between 1926 and 1956.

Jeremy A. Murray's study of local Communist revolutionaries in Hainan between 1926 and 1956 provides a window into the diversity and complexity of the Chinese revolution. Long at the margins of the Chinese state, Hainan was once known by mainlanders only for its malarial climate and fierce indigenous people. In spite of efforts by the Chinese Nationalists and the Japanese to exterminate Hainan's Communists, the movement survived because of an alliance with the indigenous Li. For years it persevered, though in complete isolation from Communist headquarters on the mainland. Using Chinese-language sources, archival materials, and interviews, Murray draws a vivid picture of this movement from the Hainanese perspective, and broadens our understanding of how patriotism, Party loyalty, and Chinese identity have been experienced and interpreted in modern China.

Addresses Ming Dynasty philosopher Wang Fuzhi's neo-Confucianism from the perspective of contemporary ecological humanism.

In this novel engagement with Ming Dynasty philosopher Wang Fuzhi (1619–1692), Nicholas S. Brasovan presents Wang's neo-Confucianism as an important theoretical resource for engaging with contemporary ecological humanism. Brasovan coins the term "person-in-the-world" to capture ecological humanism's fundamental premise that humans and nature are inextricably bound together, and argues that Wang's cosmology of energy (qi) gives us a rich conceptual vocabulary for understanding the continuity that exists between persons and the natural world. The book makes a significant contribution to English-language scholarship on Wang Fuzhi and to Chinese intellectual history, with new English translations of classical Chinese, Mandarin, and French texts in Chinese philosophy and culture. This innovative work of comparative philosophy not only presents a systematic and comprehensive interpretation of Wang's thought but also shows its relevance to contemporary discussions in the philosophy of ecology.

A comparative analysis of Confucianism and the American Transcendentalist and Pragmatist traditions.

In this highly original work, Mathew A. Foust breaks new ground in comparative studies through his exploration of the connections between Confucianism and the American Transcendentalist and Pragmatist movements. In his examination of a broad range of philosophers, including Confucius, Mencius, Xunzi, Ralph Waldo Emerson, Henry David Thoreau, Charles Peirce, William James, and Josiah Royce, Foust traces direct lines of influence from early translations of Confucian texts and brings to light conceptual affinities that have been previously overlooked. Combining resources from both traditions, Confucianism and American Philosophy offers fresh insights into contemporary problems and exemplifies the potential of cross-cultural dialogue in an increasingly pluralistic world.

A new translation and commentary of the Analects for contemporary audiences.

Winner of the 2019 Aldo and Jeanne Scaglione Prize for a Translation of a Scholarly Study of Literature presented by the Modern Language Association

The Analects of Confucius is arguably the single most influential work of China's cultural heritage. In this new English translation, Peimin Ni accomplishes the rare feat of simultaneously providing a faithful translation of the text, offering his own reading based on gongfu (practice) perspective, and presenting major alternative readings to help the reader understand how diverse interpretations and controversies arise. In addition to the inclusion of the original Chinese text, Ni adds a comprehensive introduction, a discussion of key terms, annotations, and extensive cross-references. In doing so, Ni makes the text accessible and engaging for today's audience.

Considers the role of hiddenness in the history of cultural production in premodern China.

This volume brings together fourteen essays that explore the role of hiddenness-as both an object and a mode of representation-in the history of cultural production in China from the Warring States Period (403–221 BCE) to the end of the Qing Dynasty (1911) and beyond. The rhetorical use of various forms of hiddenness makes its appearance in literary, political, philosophical, and religious writings, as well as in the visual arts. Working in fields as disparate as traditional Chinese literature, religion, philosophy, history, medicine, and art, the contributors attempt to characterize one of the fundamental signifying practices in traditional Chinese cultural production. In the process, they not only reveal otherwise obscure patterns connecting longstanding social, political, aesthetic, and epistemological practices, but also contribute to ongoing discussions-well beyond the field of China studies-regarding the representation and communicability of knowledge, as well as the practices controlling its dissemination.

Challenges the accepted wisdom about women and gender roles in medieval China.

In Crossing the Gate, Man Xu examines the lives of women in the Chinese province of Fujian during the Song dynasty. Tracking women's life experience across class lines, outside as well as inside the domestic realm, Xu challenges the accepted wisdom about women and gender roles in medieval China. She contextualizes women in a much broader physical space and social network, investigating the gaps between ideals and reality and examining women's own agency in gender construction. She argues that women's autonomy and mobility, conventionally attributed to Ming-Qing women of late imperial China, can be traced to the Song era. This thorough study of Song women's life experience connects women to the great political, economic, and social transitions of the time, and sheds light on the so-called "Song-Yuan-Ming transition" from the perspective of gender studies. By putting women at the center of analysis and by focusing on the local and the quotidian, Crossing the Gate offers a new and nuanced picture of the Song Confucian revival.

Shows how the text evolved from a non-narrative historical record into a Confucian classic.

The Spring and Autumn is among the earliest surviving Chinese historical records, covering the period 722–479 BCE. It is a curious text: the canonical interpretation claims that it was composed by Confucius and embodies his moral judgments, but this view appears to be contradicted by the brief and dispassionate records themselves. Newell Ann Van Auken addresses this puzzling discrepancy through an examination of early interpretations of the Spring and Autumn, and uncovers a crucial missing link in two sets of commentarial remarks embedded in the Zuǒ Tradition. These embedded commentaries do not seek moral judgments in the Spring and Autumn, but instead interpret its records as produced by a historiographical tradition that was governed by rules related to hierarchy and ritual practice. Van Auken's exploration of the Zuǒ Tradition and other early commentaries sheds light on the transformation of the Spring and Autumn from a simple, non-narrative historical record into a Confucian classic.

Looks at the Daoist Zhuangzi's critique of Confucianism.

The Daoist Zhuangzi has often been read as a mystical philosopher. But there is another tradition, beginning with the Han dynasty historian Sima Qian, which sees him as a critic of the Confucians. Kim-chong Chong analyzes the Inner Chapters of the Zhuangzi, demonstrating how Zhuangzi criticized the pre-Qin Confucians through metaphorical inversion and parody. This is indicated by the subtitle, "Blinded by the Human," which is an inversion of the Confucian philosopher Xunzi's remark that Zhuangzi was "blinded by heaven and did not know the human." Chong compares Zhuangzi's Daoist thought to Confucianism, as exemplified by Confucius, Mencius, and Xunzi. By analyzing and comparing the different implications of concepts such as "heaven," "heart-mind," and "transformation," Chong shows how Zhuangzi can be said to provide the resources for a more pluralistic and liberal philosophy than the Confucians.

Confucian philosopher Xunzi's moral thought is considered in light of the modern focus on self-realization.

Self-Realization through Confucian Learning reconstructs Confucian thinker Xunzi's moral philosophy in response to the modern focus on self-realization. Xunzi (born around 310 BCE) claims that human xing ("nature" or "native conditions") is without an ethical framework and has a tendency to dominate, leading to bad judgments and bad behavior. Confucian ritual propriety (li) is needed to transform these human native conditions. Through li, people become self-directing: in control of feelings and desires and in command of their own lives. Siufu Tang explicates Xunzi's understanding of the hierarchical structure of human agency to articulate why and how li is essential to self-realization. Ritual propriety also structures relationships to make a harmonious communal life possible. Tang's focus on self-realization highlights how Confucianism can address the individual as well as the communal and serve as a philosophy for contemporary times.

Discusses philosophers Mencius and Aristotle as socio-ecological thinkers.

Mencius (385–303/302 BCE) and Aristotle (384–322 BCE) were contemporaries, but are often understood to represent opposite ends of the philosophical spectrum. Mencius is associated with the ecological, emergent, flowing, and connected; Artistotle with the rational, static, abstract, and binary. Douglas Robinson argues that in their conceptions of rhetoric, at least, Mencius and Aristotle are much more similar than different: both are powerfully socio-ecological, espousing and exploring collectivist thinking about the circulation of energy and social value through groups. The agent performing the actions of pistis, "persuading-and-being-persuaded," in Aristotle and zhi, "governing-and-being-governed," in Mencius is, Robinson demonstrates, not so much the rhetor as an individual as it is the whole group. Robinson tracks this collectivistic thinking through a series of comparative considerations using a theory that draws impetus from Arne Naess's "ecosophical" deep ecology and from work on rhetoric powered by affective ecologies, but with details of the theory drawn equally from Mencius and Aristotle.

Using Chinese thought, explores how non-Western thought can structure generally applicable social and political theory.

With a particular focus on Chinese thought, this volume explores how, and under what conditions, so-called "non-Western" traditions of thought can structure generally applicable social and political theory. Reversing the usual comparison between "local" Chinese application and "universal" theory, the work demonstrates how Chinese experiences and ideas offer systematic insight into shared social and political dilemmas. Contributors discuss how medieval Chinese understandings of causal heterogeneity can relieve impasses within contemporary historiography, how current economic and social conditions in China respond proactively to the future configuration of world markets, and how hybrid modes of cross-cultural engagement offer new foundations for the enterprise of learning from cultural others. Each chapter works from Chinese perspectives to theorize the location of knowledge, its conditions of production, and the modes through which its content or adequacy is legitimated, challenged, and sustained. Rather than reproducing Eurocentric knowledge production in Chinese form, the mobilization of Chinese thought as a generally applicable body of theory actually breaks down clear boundaries between Chinese and non-Chinese thought.

Discusses the conditions of possibility for intercultural and comparative philosophy, and for crosscultural communication at large.

This innovative book explores the preconditions necessary for intercultural and comparative philosophy. Philosophical practices that involve at least two different traditions with no common heritage and whose languages have very different grammatical structure, such as Indo-Germanic languages and classical Chinese, are a particular focus. Lin Ma and Jaap van Brakel look at the necessary and not-so-necessary conditions of possibility of interpretation, comparison, and other forms of interaction and how we can speak of similarities and differences in this context. The authors posit that it is necessary to dissolve the question of universalism versus relativism by replacing the ideal language paradigm with a paradigm of family resemblances and that it is not necessary to share a common language to engage in comparison. Numerous case studies are presented, including many comparisons of Western and Chinese concepts.

An overview of Daoist texts on passive meditation from the Latter Han through Tang periods.

Stephen Eskildsen offers an overview of Daoist religious texts from the Latter Han (25–220) through Tang (618–907) periods, exploring passive meditation methods and their anticipated effects. These methods entailed observing the processes that unfold spontaneously within mind and body, rather than actively manipulating them by means common in medieval Daoist religion such as visualization, invocations, and the swallowing of breath or saliva. Through the resulting deep serenity, it was claimed, one could attain profound insights, experience visions, feel surges of vital force, overcome thirst and hunger, be cured of ailments, ascend the heavens, and gain eternal life.

While the texts discussed follow the legacy of Warring States period Daoism such as the Laozi to a significant degree, they also draw upon medieval immortality methods and Buddhism. An understanding of the passive meditation literature provides important insights into the subsequent development of Neidan, or Internal Alchemy, meditation that emerged from the Song period onward.

A reconsideration of Zhu Xi, known as the "great synthesizer" of Confucianism, which establishes him as an important thinker in his own right.

Zhu Xi (1130–1200), the chief architect of neo-Confucian thought, affected a momentous transformation in Chinese philosophy. His ideas came to dominate Chinese intellectual life, including the educational and civil service systems, for centuries. Despite his influence, Zhu Xi is known as the "great synthesizer" and rarely appreciated as a thinker in his own right. This volume presents Zhu Xi as a major world philosopher, one who brings metaphysics and cosmology into attunement with ethical and social practice. Contributors from the English- and Chinese-speaking worlds explore Zhu Xi's unique thought and offer it to the Western philosophical imagination. Zhu Xi's vision is critical, intellectually rigorous, and religious, telling us how to live in the transforming world of li-the emergent, immanent, and coherent patternings of natural and human milieu.

Four Warring States texts discovered during recent decades challenge longstanding understandings of Chinese intellectual history.

The discovery of previously unknown philosophical texts from the Axial Age is revolutionizing our understanding of Chinese intellectual history. Buried Ideas presents and discusses four texts found on brush-written slips of bamboo and their seemingly unprecedented political philosophy. Written in the regional script of Chu during the Warring States period (475–221 BCE), all of the works discuss Yao's abdication to Shun and are related to but differ significantly from the core texts of the classical period, such as the Mencius and Zhuangzi. Notably, these works evince an unusually meritocratic stance, and two even advocate abdication over hereditary succession as a political ideal. Sarah Allan includes full English translations and her own modern-character editions of the four works examined: Tang Yú zhi dao, Zigao, Rongchengshi, and Bao xun. In addition, she provides an introduction to Chu-script bamboo-slip manuscripts and the complex issues inherent in deciphering them.

Challenges standard views of the origins of the Daodejing, revealing the work's roots in a tradition of physical cultivation.

Thomas Michael's study of the early history of the Daodejing reveals that the work is grounded in a unique tradition of early Daoism, one unrelated to other early Chinese schools of thought and practice. The text is associated with a tradition of hermits committed to yangsheng, a particular practice of physical cultivation involving techniques of breath circulation in combination with specific bodily movements leading to a physical union with the Dao. Michael explores the ways in which the text systematically anchored these techniques to a Dao-centered worldview. Including a new translation of the Daodejing, In the Shadows of the Dao opens new approaches to understanding the early history of one of the world's great religious texts and great religious traditions.

Using the thought of Christian thinker Thomas Aquinas and Neo-Confucian Zhu Xi, explores how to exercise and limit authority.

This book discusses what a religiously grounded authority might look like from the viewpoints of the European Catholic Thomas Aquinas (1225–1274) and the Chinese Neo-Confucian Zhu Xi (1130–1200). The consideration of these two figures, immensely influential in their respective traditions, reflects the conviction that any responsible discourse on authority must consider different cultural perspectives. Catherine Hudak Klancer notes that both Zhu Xi and Aquinas conceive wisdom as including, yet surpassing, human reason. Both express an explicit faith in the moral order of the cosmos and the ethical potential of human beings. The systematic, idealistic approach common to both provides the cosmic, anthropological, and ethical elements needed for a comprehensive exploration of how to exercise and limit authority. Ultimately, Klancer writes, authority requires a particular virtue, hitherto latent in both scholars' work and in their lives as well. A person with this virtue-humble authority-is properly grounded in the sacred order, and fully cognizant in theory and in practice of the parameters of human nature and the responsibilities attendant upon the human role.

Discusses the journey of Buddhist ideas on awareness and personhood from India to China.

Encounters of Mind explores a crucial step in the philosophical journey of Buddhism from India to China, and what influence this step, once taken, had on Chinese thought in a broader scope. The relationship of concepts of mind, or awareness, to the constitution of personhood in Chinese traditions of reflection was to change profoundly after the Cognition School of Buddhism made its way to China during the sixth century. India's Buddhist philosophers had formulated the idea that, in order for human beings to achieve perfect enlightenment, they had to produce a state of awareness through practice that they described as "luminous." However, once introduced to the Chinese tradition, the concept of the "luminous mind" was to become a condition already found within human nature for the possibility of achieving human ideals. This notion of the luminous mind was to have far-reaching significance both for Chinese Buddhism and for medieval Confucianism. Douglas L. Berger follows the transforming path of conceptions of the luminosity of consciousness and the perfectibility of personhood in order to bring into clearer relief the history of Indian and Chinese philosophical dialogue, as well as in the hope that such dialogue will be reignited.

A reconsideration of the Confucian concept li (ritual or ritual propriety), one that references Western philosophers as well as the Chinese context.

Honorable Mention, 2018 Outstanding Book Award presented by the Society of Professors of Education

Geir Sigurðsson offers a reconsideration of li, often translated as "ritual" or "ritual propriety," one of the most controversial concepts in Confucian philosophy. Strong associations with the Zhou period during which Confucius lived have put this concept at odds with modernity's emphasis on progressive rationality and liberation from the yoke of tradition. Sigurðsson notes how the Confucian perspective on learning provides a more balanced understanding of li. He goes on to discuss the limitations of the critique of tradition and of rationality's claim to authority, referencing several Western sources, notably Hans-Georg Gadamer, John Dewey, and Pierre Bourdieu. An exposition of the ancient Chinese worldview of time and continuous change further points to the inevitability of li's adaptable and flexible nature. Sigurðsson argues that Confucius and his immediate followers did not endorse a program of returning to the Zhou tradition, but rather of reviving the spirit of Zhou culture, involving active and personalized participation in tradition's sustention and evolution.

Considers the notable similarities between the thought of Confucius and Wittgenstein.

In an incisive work of comparative philosophy, James F. Peterman considers the similarities between early Chinese ethicist Confucius and mid-twentieth century philosopher Ludwig Wittgenstein. Their enduring legacies rest in no small part on projects to restore humanity to healthy ways of living and thinking. Confucius offers a method of answering ethical questions designed to get his interlocutors further along on the Dao, the path of right living. Struggling with his own forms of unhealthy philosophical confusion, Wittgenstein provides a method of philosophical therapy designed to help one come into agreement with norms embedded in our forms of life and speech. Highlighting similarities between the two philosophers, Peterman shows how Wittgensteinian critique can benefit from Confucian inquiry and how Confucian practice can benefit from Wittgensteinian investigations. Furthermore, in presenting a way to understand Confucius's Dao as concrete language games and forms of life, and Wittgenstein's therapeutic interventions as the most fitting philosophical orientation toward early Confucian ethics, Peterman offers Western thinkers a new, sophisticated understanding of Confucius as a philosopher.

An interdisciplinary exploration of the contemporary Confucian revival.

Until its rejection by reformers and revolutionaries in the twentieth century, Confucianism had been central to Chinese culture, identity, and thought for centuries. Confucianism was rejected by both Nationalists under Chiang Kai-shek and Mao Zedong's Communist Party, which characterized it as an ideology of reaction and repression. Yet the sage has returned: today, Chinese people from all walks of life and every level of authority are embracing Confucianism. As China turned away from the excesses of the Cultural Revolution and experienced the adoption and challenges of market practices, alternatives were sought to the prevailing socialist morality. Beginning in the 1980s and continuing through the years, ideas, images, behaviors, and attitudes associated with Confucianism have come back into public and private life. In this volume, scholars from a wide range of disciplines explore the contemporary Confucian revival in China, looking at Confucianism and the state, intellectual life, and popular culture. Contributors note how the revival of Confucianism plays out in a variety of ways, from China's relationship with the rest of the world, to views of capitalism and science, to blockbuster movies and teenage fashion.

The career of communist revolutionary Wei Baqun, one of China's "three great peasant leaders" and man of the southern frontier.

Robin Hood–style revolutionary Wei Baqun is often described as one of China's "three great peasant leaders," alongside Mao Zedong and Peng Pai. In his home county of Donglan, where he started organizing peasants in the early 1920s, Wei Baqun came to be considered a demigod after his death-a communist revolutionary with supernatural powers. So much legend has grown up around this fascinating figure that it is difficult to know the truth from the tale. Presenting Wei Baqun's life in light of interactions between his local community and the Chinese nation, Red God is organized around the journeys he made from his multiethnic frontier county to major cities where he picked up ideas, methods, and contacts, and around the three revolts he launched back home. Xiaorong Han explores the congruencies and conflicts of local, regional, and national forces at play during Wei Baqun's lifetime while examining his role as a link between his Zhuang people and the Han majority, between the village and the city, and between the periphery and the center.

Reintroduces the concept of "world literature" in a truly global context, transcending past Eurocentrism.

The study of world literature is on the rise. Until recently, the term "world literature" was a misnomer in comparative literature scholarship, which typically focused on Western literature in European languages. In an increasingly globalized era, this is beginning to change. In this collection of essays, Zhang Longxi discusses how we can transcend Eurocentrism or any other ethnocentrism and revisit the concept of world literature from a truly global perspective. Zhang considers literary works and critical insights from Chinese and other non-Western traditions, drawing on scholarship from a wide range of disciplines in the humanities, and integrating a variety of approaches and perspectives from both East and West. The rise of world literature emerges as an exciting new approach to literary studies as Zhang argues for the validity of cross-cultural understanding, particularly from the perspective of East-West comparative studies.

Explores the challenges of translating Chinese works for Western readers, particularly premodern texts.

This book explores the challenges of translating Chinese works, particularly premodern ones, for a contemporary Western readership. Reacting against the "cultural turn" in translation studies, contributors return to the origin of translation studies: translation practice. By returning to the time-honored basics of linguistics and hermeneutics, the book inquires into translation practice from the perspective of reading and reading theory. Essays in the first section of the work discuss the nature, function, rationale, criteria, and historical and conceptual values of translation. The second section focuses on the art and craft of translation, offering practical techniques and tips. Finally, the third section conducts critical assessments of translation policy and practice as well as formal and aesthetic issues. Throughout, contributors explore how a translation from the Chinese can read like a text in the Western reader's own language.

Explores the resources for contemporary ethics found in the work of the Cheng brothers, canonical neo-Confucian philophers.

Yong Huang presents a new way of doing comparative philosophy as he demonstrates the resources for contemporary ethics offered by the Cheng brothers, Cheng Hao (1032–1085) and Cheng Yi (1033–1107), canonical neo-Confucian philosophers. Huang departs from the standard method of Chinese/Western comparison, which tends to interest those already interested in Chinese philosophy. While Western-oriented scholars may be excited to learn about Chinese philosophers who have said things similar to what they or their favored philosophers have to say, they hardly find anything philosophically new from such comparative work. Instead of comparing and contrasting philosophers, each chapter of this book discusses a significant topic in Western moral philosophy, examines the representative views on this topic in the Western tradition, identifies their respective difficulties, and discusses how the Cheng brothers have better things to say on the subject. Topics discussed include why one should be moral, how weakness of will is not possible, whether virtue ethics is self-centered, in what sense the political is also personal, how a moral theory can be of an antitheoretical nature, and whether moral metaphysics is still possible in this postmodern and postmetaphysical age.

A consideration of Confucian ethics that employs the work and concerns of the eminent comparative ethicist Joel J. Kupperman.

In this volume, leading scholars in Asian and comparative philosophy take the work of Joel J. Kupperman as a point of departure to consider new perspectives on Confucian ethics. Kupperman is one of the few eminent Western philosophers to have integrated Asian philosophical traditions into his thought, developing a character-based ethics synthesizing Western, Chinese, and Indian philosophies. With their focus on Confucian ethics, contributors respond, expand, and engage in critical dialogue with Kupperman's views. Kupperman joins the conversation with responses and comments that conclude the volume.

David N. Keightley's seminal essays on the origins of Chinese society are brought together in one volume.

These Bones Shall Rise Again, brings together in one volume many of David N. Keightley's seminal essays on the origins of early Chinese civilization. Written over a period of three decades and accessible to the non-specialist, these essays provide a wealth of information and insights on the Shang dynasty, traditionally dated 1766–1122 or 1056 BCE. Of all the eras of Chinese history, the Shang has been a particularly elusive one, long considered more myth than reality. A historian with a keen appreciation for anthropology and archaeology, Keightley has given us many descriptions of Shang life. Best known for his analysis of oracle bones, he has looked beyond the bones themselves and expanded his historical vision to ponder the lives of those who used them. What did the Shang diviner think he was doing? The temerity to ask such questions and the insights they have provided have been provocative and, at times, controversial. Equally intriguing have been Keightley's assertions that many of the distinctive features of Chinese civilization were already in evidence during the Shang, 3000 years ago. In this collection, readers will find not only an essential reference but also the best kind of thought-provoking scholarship.

Challenges traditional views to consider Xunzi as a religious thinker.

Xunzi, a founding figure in the Confucian tradition, is one of the world's great philosophers and theorists of religion. For much of the last century, his work has been seen largely as critical of religion, particularly the popular beliefs and invocations of supernatural forces that underpin so many religious rituals. Contributors to this volume challenge this view and offer a more sophisticated picture of Xunzi. He emerges not as critic, but rather as an adherent of religion who seeks to give religious practices meaning even though many religious beliefs are mistaken or self-serving. Each essay offers a powerful illustration of Xunzi as both a religious devotee and as a philosopher of religion, drawing on a wide array of disciplines and methodologies.

Discusses how Zhou Dunyi's thought became a cornerstone of neo-Confucianism.

Zhu Xi, the twelfth-century architect of the neo-Confucian canon, declared Zhou Dunyi to be the first true sage since Mencius. This was controversial, as many of Zhu Xi's contemporaries were critical of Zhou Dunyi's Daoist leanings, and other figures had clearly been more significant to the Song dynasty Confucian resurgence. Why was Zhou Dunyi accorded such importance? Joseph A. Adler finds that the earlier thinker provided an underpinning for Zhu Xi's religious practice. Zhou Dunyi's theory of the interpenetration of activity and stillness allowed Zhu Xi to proclaim that his own theory of mental and spiritual cultivation mirrored the fundamental principle immanent in the natural world. This book revives Zhu Xi as a religious thinker, challenging longstanding characterizations of him. Readers will appreciate the inclusion of complete translations of Zhou Dunyi's major texts, Zhu Xi's published commentaries, and other primary source material.

A wide ranging consideration of the work of contemporary ethicist David Wong.

Original, influential, and often controversial, ethicist David Wong defends forms of moral relativism. His 1984 Moral Relativity was a study of this concept, and his 2006 Natural Moralities presented a new and sophisticated account of it. Wong's vision is of a pluralistic moral relativism; he does not defend all forms of relativism but evaluates what moralities may be true. His singular philosophy reflects his deep knowledge of Confucian and Daoist thought.

In this book, moral philosophers and scholars of Chinese thought debate ideas central to Wong's work and Wong responds to them. The discussion ranges widely, including exploring Wong's thought on naturalism, criteria for moralities, the principle of charity, moral authority, and the concept of community, and looking at his readings of Xunzi and Zhuangzi. Wong's nuanced and forceful responses clarify and develop further arguments in his work. These engaging and critical exchanges between Wong and his critics illuminate not only Wong's thought, but also contemporary ethical theory and Chinese philosophy.

Contests long-standing claims that Confucianism came to prominence under China's Emperor Wu.

Finalist for the 2015 Best First Book in the History of Religions presented by the American Academy of Religion
Winner of the 2014 Academic Award for Excellence presented by Chinese Historians in the United States

When did Confucianism become the reigning political ideology of imperial China? A pervasive narrative holds it was during the reign of Emperor Wu of the Han dynasty (141–87 BCE). In this book, Liang Cai maintains that such a date would have been too early and provides a new account of this transformation. A hidden narrative in Sima Qian's The Grand Scribe's Records (Shi ji) shows that Confucians were a powerless minority in the political realm of this period. Cai argues that the notorious witchcraft scandal of 91–87 BCE reshuffled the power structure of the Western Han bureaucracy and provided Confucians an opportune moment to seize power, evolve into a new elite class, and set the tenor of political discourse for centuries to come.

Challenges traditional views of the Qin dynasty as an oppressive regime by revealing cooperative aspects of its governance.

This revealing book challenges longstanding notions of the Qin dynasty, China's first imperial dynasty (221–206 BCE). The received history of the Qin dynasty and its founder is one of cruel tyranny with rule through fear and coercion. Using a wealth of new information afforded by the expansion of Chinese archaeology in recent decades as well as traditional historical sources, Charles Sanft concentrates on cooperative aspects of early imperial government, especially on the communication necessary for government. Sanft suggests that the Qin authorities sought cooperation from the populace with a publicity campaign in a wide variety of media-from bronze and stone inscriptions to roads to the bureaucracy. The book integrates theory from anthropology and economics with early Chinese philosophy and argues that modern social science and ancient thought agree that cooperation is necessary for all human societies.

Continues the author's inquiry into the development of the Chinese philosophical concept Li, concluding in Song and Ming dynasty Neo-Confucianism.

Beyond Oneness and Difference considers the development of one of the key concepts of Chinese intellectual history, Li. A grasp of the strange history of this term and its seemingly conflicting implications-as oneness and differentiation, as the knowable and as what transcends knowledge, as the good and as the transcendence of good and bad, as order and as omnipresence-raises questions about the most basic building blocks of our thinking. This exploration began in the book's companion volume, Ironies of Oneness and Difference, which detailed how formative Confucian and Daoist thinkers approached and demarcated concepts of coherence, order, and value, identifying both ironic and non-ironic trends in the elaboration of these core ideas. In the present volume, Brook Ziporyn goes on to examine the implications of Li as they develop in Neo-Daoist metaphysics and in Chinese Buddhism, ultimately becoming foundational to Song and Ming dynasty Neo-Confucianism, the orthodox ideology of late imperial China. Ziporyn's interrogation goes beyond analysis to reveal the unsuspected range of human thinking on these most fundamental categories of ontology, metaphysics, epistemology, and ethics.

Looks at the role of the Hunan First Normal School in fostering a generation of founders and key figures in the Chinese Communist Party.

Winner of the 2013 Best Publication Award for Original Scholarship presented by the Association of Chinese Professors of Social Sciences in the United States

How did an obscure provincial teachers college produce graduates who would go on to become founders and ideologues of the Chinese Communist Party? Mao Zedong, Cai Hesen, Xiao Zisheng, and others attended the Hunan First Normal School. Focusing on their alma mater, this work explores the critical but overlooked role modern schools played in sowing the seeds of revolution in the minds of students seeking modern education in the 1910s. The Hunan First Normal School was one of many reformed schools established in China in the early twentieth century in response to the urgent need to modernize the nation. Its history is a tapestry woven of traditional Chinese and modern Western threads. Chinese tradition figured significantly in the character of the school, yet Western ideas and contemporary social, political, and intellectual circumstances strongly shaped its policies and practices. Examining the background, curriculum, and the reforms of the school, as well as its teachers and radical students, Liyan Liu argues that China's modern schools provided a venue that nurtured and spread new ideas, including Communist revolution.

An innovative approach to historical records assesses how evidence claims and policy arguments were put forth in the royal courts of early China.

What were the intentions of early China's historians? Modern readers must contend with the tension between the narrators' moralizing commentary and their description of events. Although these historians had notions of evidence, it is not clear to what extent they valued what contemporary scholars would deem "hard" facts. Offering an innovative approach to premodern historical documents, Garret P. S. Olberding argues that the speeches of court advisors reveal subtle strategies of information management in the early monarchic context. Olberding focuses on those addresses concerning military campaigns where evidence would be important in guiding immediate social and political policy. His analysis reveals the sophisticated conventions that governed the imperial advisor's logic and suasion in critical state discussions, which were specifically intended to counter anticipated doubts. Dubious Facts illuminates both the decision-making processes that informed early Chinese military campaigns and the historical records that represent them.

The first book-length study in English of the Chinese classic, the Li sao (Encountering Sorrow). Includes translations of the Li sao and the Nine Songs.

The Li sao (also known as Encountering Sorrow), attributed to the poet-statesman Qu Yuan (4th–3rd century BCE), is one of the cornerstones of the Chinese poetic tradition. It has long been studied as China's first extended allegory in poetic form, yet most scholars agree that there is very little in the two-thousand-year-old tradition of commentary on it that convincingly explains its supernatural flights, its complex floral imagery, or the gender ambiguity of its primary poetic persona. The Shaman and the Heresiarch is the first book-length study of the Li sao in English, offering new translations of both the Li sao and the Nine Songs. The book traces the shortcomings of the earliest extant commentary on those texts, that of Wang Yi, back to the quasi-divinatory methods of the highly politicized tradition of Chinese classical hermeneutics in general, and the political machinations of a Han dynasty empress dowager in particular. It also offers an entirely new interpretation of the Li sao, one based not on Qu Yuan hagiography but on what late Warring States period artifacts and texts, including recently unearthed texts, teach us about the cultural context that produced the poem. In that light we see in the Li sao not only a reflection of the era of the great classical Chinese philosophers, but also the breakdown of the political-religious order of the ancient state of Chu.

Explores the development of Chinese thought, highlighting its concern with questions of coherence.

Providing a bracing expansion of horizons, this book displays the unsuspected range of human thinking on the most basic categories of experience. The way in which early Chinese thinkers approached concepts such as one and many, sameness and difference, self and other, and internal and external stand in stark contrast to the way parallel concepts entrenched in much of modern thinking developed in Greek and European thought. Brook Ziporyn traces the distinctive and surprising philosophical journeys found in the works of the formative Confucian and Daoist thinkers back to a prevailing set of assumptions that tends to see questions of identity, value, and knowledge-the subject matter of ontology, ethics, and epistemology in other traditions-as all ultimately relating to questions about coherence in one form or another. Mere awareness of how many different ways human beings can think and have thought about these categories is itself a game changer for our own attitudes toward what is thinkable for us. The actual inhabitation and mastery of these alternative modes of thinking is an even greater adventure in intellectual and experiential expansion.

Explores the religious, political, and cultural significance attributed to music in early China.

Winner of the 2013 Reading Committee Accolade for a Specialist Publication in the Humanities presented by the International Convention of Asia Scholars

In early China, conceptions of music became important culturally and politically. This fascinating book examines a wide range of texts and discourse on music during this period (ca. 500–100 BCE) in light of the rise of religious, protoscientific beliefs on the intrinsic harmony of the cosmos. By tracking how music began to take on cosmic and religious significance, Erica Fox Brindley shows how music was used as a tool for such enterprises as state unification and cultural imperialism. She also outlines how musical discourse accompanied the growth of an explicit psychology of the emotions, served as a fundamental medium for spiritual attunement with the cosmos, and was thought to have utility and potency in medicine. While discussions of music in state ritual or as an aesthetic and cultural practice abound, this book is unique in linking music to religious belief and demonstrating its convergences with key religious, political, and intellectual transformations in early China.

A philosophical analysis of the work of one of the most iconoclastic thinkers in Chinese history, Li Zhi, whose ethics prized spontaneous expression of genuine feelings.

Li Zhi (1527–1602) was a bestselling author with a devoted readership. His biting, shrewd, and visionary writings with titles like A Book to Hide and A Book to Burn were both inspiring and inflammatory. Widely read from his own time to the present, Li Zhi has long been acknowledged as an important figure in Chinese cultural history. While he is esteemed as a stinging social critic and an impassioned writer, Li Zhi's ideas have been dismissed as lacking a deeper or constructive vision. Pauline C. Lee convincingly shows us otherwise. Situating Li Zhi within the highly charged world of the late-Ming culture of "feelings," Lee presents his slippery and unruly yet clear and robust ethical vision. Li Zhi is a Confucian thinker whose consuming concern is a powerful interior world of abundance, distinctive to each individual: the realm of the emotions. Critical to his ideal of the good life is the ability to express one's feelings well. In the work's conclusion, Lee brings Li Zhi's insights into conversation with contemporary philosophical debates about the role of feelings, an ethics of authenticity, and the virtue of desire.

Shows how John Dewey's visit to China from 1919 to 1921 influenced his social and political thought.

Combining biography with philosophy, this book explores John Dewey's two-year trip to China (1919–1921) and its legacy for him as a teacher and a learner. Jessica Ching-Sze Wang looks at how Dewey was received in China, what he learned, and how he was changed as a result. She examines the intriguing dynamics shaping China's reactions to Dewey and Dewey's interpretations of China, and details the evolving process in which Dewey came to understand China on its own terms, rather than from Eurocentric perspectives. Tracing China's influence on Dewey, Wang considers how his visit contributed to the subsequent development of his social and political philosophy. China provided a unique vantage point for Dewey to observe international politics, which led him to reconsider the meaning of internationalism. Also, his exposure to Chinese communal culture enabled him to reject the Western preoccupation with democracy in politics and to emphasize democracy as all-encompassing culture. Finally, Wang discusses how Dewey's own observations and appraisals of Chinese society can give credence to the notion of Confucian democracy for China.

A consideration of China's Mount Emei, long important in Chinese culture and history and of particular significance to Buddhists.

Located in a remote area of modern Sichuan province, Mount Emei is one of China's most famous mountains and has long been important to Buddhists. Stairway to Heaven looks at Emei's significance in Chinese history and literature while also addressing the issue of "sense of place" in Chinese culture.

Mount Emei's exquisite scenery and unique geographical features have inspired countless poets, writers, and artists. Since the early years of the Song dynasty (960–1279), Emei has been best known as a site of Buddhist pilgrimage and worship. Today, several Buddhist temples still function on Emei, but the mountain also has become a scenic tourist destination, attracting more than a million visitors annually.

Author James M. Hargett takes readers on a journey to the mountain through the travel writings of the twelfth-century writer and official Fan Chengda (1126–1193). Fan's diary and verse accounts of his climb to the summit of Mount Emei in 1177 are still among the most informative accounts of the mountain ever written. Through Fan's eyes, words, and footsteps-and with background information and commentary from Hargett-the reader will experience some of the ways Emei has been "constructed" by diverse human experience over the centuries.

Discusses interpretations of the Yijing (the I Ching or Book of Changes) during the Northern Song period and how these illuminate the momentous changes in Chinese society during this era.

This book is the first comprehensive study of Yijing (Book of Changes) commentary during the Northern Song period, showing how it reflects a coming to terms with major political and social changes. Seen as a transitional period in China's history, the Northern Song (960–1127) is often described as the midpoint in the Tang-Song transition or as the beginning of Song-Ming Neo-Confucianism. Challenging this traditional view, Tze-ki Hon demonstrates the complexity of the Northern Song by breaking it into three periods characterized by, alternately, the reestablishment of civil governance, large-scale reforms, and a descent into factional rivalry. To illustrate the distinct characteristics of these three periods, Hon compares commentaries by Hu Yuan, Zhang Zai, and Cheng Yi with five other Yijing commentaries, highlighting the broad parameters, as well as the specific content, of an extremely important world of discourse-the debate on literati activism. These differing views on the literati's role in civil governance prove how lively, diverse, and intense Northern Song intellectual life was, while also reminding us how important it is to understand the history of the period on its own terms.

Looks at how foreigners were regarded in three ancient civilizations, finding that cultural, not biophysical, differences were key in distinguishing "us" from "them."

Enemies of Civilization is a work of comparative history and cultural consciousness that discusses how "others" were perceived in three ancient civilizations: Mesopotamia, Egypt, and China. Each civilization was the dominant culture in its part of the world, and each developed a mind-set that regarded itself as culturally superior to its neighbors. Mu-chou Poo compares these societies' attitudes toward other cultures and finds differences and similarities that reveal the self-perceptions of each society.

Notably, this work shows that in contrast to modern racism based on biophysical features, such prejudice did not exist in these ancient societies. It was culture rather than biophysical nature that was the most important criterion for distinguishing us from them. By examining how societies conceive their prejudices, this book breaks new ground in the study of ancient history and opens new ways to look at human society, both ancient and modern.

Discusses the first decades of Peking University and its role in shaping Chinese intellectual culture.

Peking University, founded in 1898, was at the center of the major intellectual movements of twentieth-century China. In this institutional and intellectual history, author Xiaoqing Diana Lin shows how the university reflected and shaped Chinese intellectual culture in an era of great change, one that saw both a surge of nationalism and an interest in Western concepts such as democracy, science, and Marxism. Lin discusses Peking University's spirit of openness and how the school both encouraged the synthesis of Chinese and Western knowledge and promoted Western learning for the national good. The work covers the introduction of modern academic disciplines, the shift from integrative learning to specialized learning, and the reinterpretation of Confucianism for contemporary times.

Explores how literati of China's mid-Northern Song period developed a social and therapeutic tradition in poetry. Includes a number of translations of the witty poems of the period.

Observing that the vast majority of surviving Northern Song poems are directly addressed to other people, Colin S. C. Hawes explores how literati of China's mid-Northern Song period developed a social and therapeutic tradition in poetry. These social poems, produced in group settings and exchanged with friends and acquaintances, are often lighthearted in tone and full of witty banter and wordplay. Hawes challenges previous scholars' dismissal of these poems as trivial and insignificant because they lacked serious political and moral content by arguing that the central function of poetry at the time was to release pent-up emotions and share them with others in a socially acceptable manner-what Hawes views as circulating emotional energy or qi.

Focusing on the circle of poets around Ouyang Xiu (1007–72 CE) and Mei Yaochen (1002–60 CE), the most influential literary figures of the mid-Northern Song period and the creators of a distinctive Song poetic style, Hawes provides a number of translations of poems of the period. Several major functions of poetic composition are discussed, including poetry as a game, as therapy, as a means of building relationships, and as a way of finding solace in history and in the natural world. Ultimately, the Northern Song attitude toward poetic composition spread throughout Chinese society.

Explores how Chinese medicine deals with emotional disorders.

Chinese medicine approaches emotions and emotional disorders differently than the Western biomedical model. Transforming Emotions with Chinese Medicine offers an ethnographic account of emotion-related disorders as they are conceived, talked about, experienced, and treated in clinics of Chinese medicine in contemporary China. While Chinese medicine (zhongyi) has been predominantly categorized as herbal therapy that treats physical disorders, it is also well known that Chinese patients routinely go to zhongyi clinics for treatment of illness that might be diagnosed as psychological or emotional in the West. Through participant observation, interviews, case studies, and zhongyi publications, both classic and modern, the author explores the Chinese notion of "body-person," unravels cultural constructions of emotion, and examines the way Chinese medicine manipulates body-mind connections.

A groundbreaking work that treats writing as a ritual practice and texts as ritual objects.

Approaching writing as a form of cultural practice and understanding text as an historical object, this book not only recovers elements of the ritual practice of Middle-Period weddings, but also reassesses the relationship between texts and the Middle-Period past. Its fourfold narrative of the writing of weddings and its spirited engagement with the texts-ritual manuals, engagement letters, nuptial songs, calendars and almanacs, and legal texts-offer a form and style for a cultural history that accommodates the particularities of the sources of the Chinese imperial past.

A groundbreaking work that uncovers an implicit system of hermeneutics in traditional Chinese thought and aesthetics.

This ambitious work provides a systematic study of Chinese theories of reading and writing in intellectual thought and critical practice. The author maintains that there are two major hermeneutic traditions in Chinese literature: the politico-moralistic mainstream and the metaphysico-aesthetical undercurrent. In exploring the interaction between the two, Ming Dong Gu finds a movement toward interpretive openness. In this, the Chinese practice anticipates modern and Western theories of interpretation, especially literary openness and open poetics. Classic Chinese works are examined, including the Zhouyi (the I Ching or Book of Changes), the Shijing (the Book of Songs or Book of Poetry), and selected poetry, along with the philosophical background of the hermeneutic theories. Ultimately, Gu relates the Chinese practices of reading to Western hermeneutics, offering a cross-cultural conceptual model for the comparative study of reading and writing in general.

Explores how the flood myths of early China provided a template for that society's major social and political institutions.

Early Chinese ideas about the construction of an ordered human space received narrative form in a set of stories dealing with the rescue of the world and its inhabitants from a universal flood. This book demonstrates how early Chinese stories of the re-creation of the world from a watery chaos provided principles underlying such fundamental units as the state, lineage, the married couple, and even the human body. These myths also supplied a charter for the major political and social institutions of Warring States (481–221 BC) and early imperial (220 BC–AD 220) China.

In some versions of the tales, the flood was triggered by rebellion, while other versions linked the taming of the flood with the creation of the institution of a lineage, and still others linked the taming to the process in which the divided principles of the masculine and the feminine were joined in the married couple to produce an ordered household. While availing themselves of earlier stories and of central religious rituals of the period, these myths transformed earlier divinities or animal spirits into rulers or ministers and provided both etiologies and legitimation for the emerging political and social institutions that culminated in the creation of a unitary empire.

Explores the work of Guo Xiang, a Neo-Taoist thinker who developed a radical philosophy of freedom and spontaneity.

The Penumbra Unbound is the first English language book-length study of the Neo-Taoist thinker Guo Xiang (d. 312 C.E.), commentator on the classic Taoist text, the Zhuangzi. The author explores Guo's philosophy of freedom and spontaneity, explains its coherence and importance, and shows its influence on later Chinese philosophy, particularly Chan Buddhism. The implications of his thought on freedom versus determinism are also considered in comparison to several positions advanced in the history of Western philosophy, notably those of Spinoza, Kant, Schopenhauer, Fichte, and Hegel. Guo's thought reinterprets the classical pronouncements about the Tao so that it in no way signifies any kind of metaphysical absolute underlying appearances, but rather means literally "nothing." This absence of anything beyond appearances is the first premise in Guo's development of a theory of radical freedom, one in which all phenomenal things are "self-so," creating and transforming themselves without depending on any justification beyond their own temporary being.

Explores the early Chinese press, which emerged in the late nineteenth and early twentieth centuries, and its impact on China's modernization.

Joining the Global Public examines early Chinese-language newspapers and analyzes their impact on China's modernization. Exploring a range of media such as regular dailies, illustrated weeklies, and entertainment papers, contributors look at factors that influenced the nature of these publications, including foreign models, foreign managers, and a first generation of Chinese journalists, editorialists, and "newspainters." With analyses demonstrating how the growth of popular media would enable China to join the global public, contributors also examine the impact of inserting an alien medium-a newspaper-into a Chinese universe and note the spread of new attitudes and values as entertainment papers filled the space of a newly created urban leisure. A superb and pioneering documentation of late nineteenth- and early twentieth-century Chinese-language media, Joining the Global Public serves as an introduction to this important yet little-studied part of China's modernization.

Uses the concept of religiosity to challenge traditional views of Nietzsche and Zhuangzi as nihilistic and anti-religious.

In this book, author Ge Ling Shang provides a systematic comparison of original texts by Zhuangzi (fourth century BCE) and Nietzsche (1846–1900), under the rubric of religiosity, to challenge those who have customarily relegated both thinkers to relativism, nihilism, escapism, pessimism, or anti-religion. Shang closely examines Zhuangzi's and Nietzsche's respective critiques of metaphysics, morals, language, knowledge, and humanity in general and proposes a conception of the philosophical outlooks of Zhuangzi and Nietzsche as complementary. In the creative and vital spirit of Nietzsche, as in the tranquil and inward spirit of Zhuangzi, Shang argues that a surprisingly similar vision and aspiration toward human liberation and freedom exists-one in which spiritual transformation is possible by religiously affirming life in this world as sacred and divine.

A systematic study of Wang Bi's (226-249) commentary on the Laozi, this book provides the first systematic study of a Chinese commentator's scholarly craft and introduces a highly sophisticated Chinese way of reading the Taoist classic, one that differs greatly from Western interpretations.

The Laozi has been translated into Western languages hundreds of times over the past two hundred years. It has become the book of Chinese philosophy most widely appreciated for its philosophical depth and lyrical form. Nevertheless, very little attention has been paid to the way in which this book was read in China. This book introduces the reader to a highly sophisticated Chinese way of reading this Taoist classic, a way that differs greatly from the many translations of the Laozi available in the West.

The most famous among the Chinese commentators on the Laozi-a man appreciated even by his opponents for the sheer brilliance of his analysis-is Wang Bi (226–249). Born into a short period of intellectual ferment and freedom after the collapse of the Han dynasty, this self-assured genius, in the short twenty-three years of his life, dashed off two of the most enduring works of Chinese philosophy, a commentary on the Laozi and another on the Book of Changes.

By carefully reconstructing Wang Bi's Laozi text as well as his commentary, this book explores Wang Bi's craft as a scholarly commentator who is also a philosopher in his own right. By situating his work within the context of other competing commentaries and extracting their way of reading the Laozi, this book shows how the Laozi has been approached in many different ways, ranging from a philosophical underpinning for a particular theory of political rule to a guide to techniques of life-prolongation. Amidst his competitors, however, Wang Bi stands out through a literary and philosophical analysis of the Laozi that manages to "use the Laozi to explain the Laozi," rather than imposing an agenda on the text. Through a critical adaptation of several hundred years of commentaries on the classics, Wang Bi reaches a scholarly level in the art of understanding that is unmatched anywhere else in the world.

A new look at the life, times, and work of the great Tang dynasty poet, Wen Tingyun, that rebuts the negative aspects of his reputation. Translations of a number of his works are included.

In this book, Huaichuan Mou takes a fresh look at the life, times, and work of Wen Tingyun, the great poet of the late Tang dynasty in China, whose reputation has been overshadowed by notoriety and misunderstanding for more than a thousand years. In probing the political intricacies of the major events of Wen's life and the complex contexts in which these events took place, Mou presents a historical key to Wen's artistic labyrinth, unraveling many of Wen's poetic puzzles and rediscovering a historical past that vividly represents his unyielding pursuit of ideal government and true love. This reconstruction of the poet's life results in a new understanding not only of his literary work but also of late Tang history as well. Translations and close readings of a number of poems and prose essays are included.

Looks at the Confucian classic Mencius from a feminist perspective and uncovers the "maternal thinking" within the work.

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.

Explores the cross-cultural endeavors of Rorty and Heidegger, particularly how this work addresses the possibilities of comparative philosophy itself.

Wei Zhang joins the ongoing hermeneutic quest for understanding and appropriating the East-West encounter and cross-cultural engagement by exploring Martin Heidegger's and Richard Rorty's cross-cultural encounters with Eastern thinkers. Zhang begins by examining Rorty's correspondence with Indian philosopher Anindita N. Balslev, outlining their debate about the discipline of comparative philosophy and curriculum reform, as well as the nature or origin of philosophy itself. She then focuses on the dialogue between Heidegger and a Japanese professor concerning the nature of human language and discusses whether Heidegger's view of language allows for a true understanding between East and West or whether it admits only misunderstanding and prejudice are possible. Finally, the author presents a conceptual dialogue with Heidegger's primary text on hermeneutics and phenomenology, Ontology-The Hermeneutics of Facticity. Utilizing the dialogues and correspondence between Heidegger, Rorty, and the Eastern thinkers as textual examples, Zhang deconstructs and recovers layers of misconceptions of the various interpretations of the East-West encounter.

Shows how the emerging Chinese empire purposely reconceived but was also constrained by basic spatial units such as the body, the household, the region, and the world.

This book examines the formation of the Chinese empire through its reorganization and reinterpretation of its basic spatial units: the human body, the household, the city, the region, and the world. The central theme of the book is the way all these forms of ordered space were reshaped by the project of unification and how, at the same time, that unification was constrained and limited by the necessary survival of the units on which it was based. Consequently, as Mark Edward Lewis shows, each level of spatial organization could achieve order and meaning only within an encompassing, superior whole: the body within the household, the household within the lineage and state, the city within the region, and the region within the world empire, while each level still contained within itself the smaller units from which it was formed. The unity that was the empire's highest goal avoided collapse back into the original chaos of nondistinction only by preserving within itself the very divisions on the basis of family or region that it claimed to transcend.

A new reading of Daoism, arguing that it originated in a particular textual tradition distinct from Confucianism and other philosophical traditions of early China.

The Laozi (Daodejing) and the Zhuangzi have long been familiar to Western readers and have served as basic sources of knowledge about early Chinese Daoism. Modern translations and studies of these works have encouraged a perception of Daoism as a mystical philosophy heavy with political implications that advises kings to become one with the Dao. Breaking with this standard approach, The Pristine Dao argues that the Laozi and the Zhuangzi participated in a much wider tradition of metaphysical discourse that included a larger corpus of early Chinese writings.

This book demonstrates that early Daoist discourse possessed a distinct, textually constituted coherence and a religious sensibility that starkly differed from the intellectual background of all other traditions of early China, including Confucianism. The author argues that this discourse is best analyzed through its emergence from the mythological imagination of early China, and that it was unified by a set of notions about the Dao that was shared by all of its participants. The author introduces certain categories from the Western religious and philosophical traditions in order to bring out the distinctive qualities constituting this discourse and to encourage its comparison with other religious and philosophical traditions.

Looks at mourning practices during the Han dynasty to reassess whether filial piety was the overriding model for society and governance in early China.

The Politics of Mourning in Early China reevaluates the longstanding assumptions about early imperial political culture. According to most explanations, filial piety served as the linchpin of the social and political order, as all political relations were a seamless extension of the relationship between father and son-a relationship that was hierarchical, paternalistic, and personal. Offering a new perspective on the mourning practices and funerary monuments of the Han dynasty, Miranda Brown asks whether the early imperial elite did in fact imagine political participation solely along the lines of the father-son relationship or whether there were alternative visions of political association. The early imperial elite held remarkably varied and contradictory beliefs about political life, and they had multiple templates and changing scripts for political action. This book documents and explains such diversity and variation and shows that the Han dynasty practice of mourning expressed many visions of political life, visions that left lasting legacies.

Shows how Chinese intellectuals with varying politics envisioned the peasantry and its role in changing society during the first half of the twentieth century.

Xiaorong Han explores how Chinese intellectuals envisioned the peasantry and its role in changing society during the first half of the twentieth century. Politically motivated intellectuals, both Communist and non-Communist, believed that rural peasants and their villages would be at the heart of change during this long period of national crisis. Nevertheless, intellectuals saw themselves as the true shapers of change who would transform and use the peasantry. Han uses intellectuals' writings to provide a comprehensive look at their views of the peasantry. He shows how intellectuals with varying politics created images of the peasant-a supposed contemporary image and an ideal image of the peasant transformed for political ends, how intellectuals theorized on the nature of Chinese rural life, and how intellectuals conceived their own relationships with peasants.

Bringing together the philosophies of John Dewey and Confucius, this work illustrates a means for cultural interaction and provides a model of global philosophy.

Joseph Grange's beautifully written book provides a unique synthesis of two major figures of world philosophy, John Dewey and Confucius, and points the way to a global philosophy based on American and Confucian values. Grange concentrates on the major themes of experience, felt intelligence, and culture to make the connections between these two giants of Western and Eastern thought. He explains why the Chinese called Dewey "A Second Confucius," and deepens our understanding of Confucius's concepts of the way (dao) of human excellence (ren). The important dimensions of American and Chinese cultural philosophy are welded into an argument that calls for the liberation of what is finest in both traditions. The work gives a new appreciation of fundamental issues facing Chinese and American relations and brings the opportunities and dangers of globalization into focus.

Presenting the commentary of the third-century sage Wang Bi, this book provides a Chinese way of reading the Daodejing, one which will surprise Western readers.

Many of the brightest Chinese minds have used the form of the commentary to open the terse and poetic chapters of the Laozi to their readers and also to develop a philosophy of their own. None has been more sophisticated, philosophically probing, and influential in the endeavor than a young genius of the third century C.E., Wang Bi (226–249). In this book, Rudolf G. Wagner provides a full translation of the Laozi that extracts from Wang Bi's Commentary the manner in which he read the text, as well as a full translation of Wang Bi's Commentary and his essay on the "subtle pointers" of the Laozi. The result is a Chinese reading of the Laozi that will surprise and delight Western readers familiar with some of the many translations of the work.

A Chinese Reading of the Daodejing is part of Rudolf Wagner's trilogy on Wang Bi's philosophy and classical studies, which also includes The Craft of a Chinese Commentator: Wang Bi on the Laozi and Language, Ontology, and Political Philosophy in China: Wang Bi's Scholarly Exploration of the Dark (Xuanxue), both published by SUNY Press.

The first edited volume in Sino-Hellenic studies, this book compares early Chinese and ancient Greek thought and culture.

This pioneering book compares Chinese and Western thought to offer a bracing and unpredictable cross-cultural conversation. The work contributes to the emerging field of Sino-Hellenic studies, which links two great and influential cultures that, in fact, had virtually no contact during the ancient period. The patterns of thought and the cultural productions of early China and ancient Greece represent two significantly different responses to the myriad problems that human beings confront. Throughout this volume the comparisons between these cultures evince two critical ideas. First, that thinking is itself an inherently comparative activity. Through making comparisons, the familiar becomes strange, and the strange somewhat more familiar. Second, since we think through comparisons, we should think them all the way through. How valid and productive are the comparisons and contrasts made between particular works and different styles of thought that emerged from two different, although contemporaneous, cultural contexts?

Chinese and Western thinkers consider the Chinese philosophical tradition and Chinese philosophy for the contemporary global era.

This book treats Chinese philosophy today as a global project, presenting the work of both Chinese and Western philosophers. Providing contemporary considerations of the Chinese philosophical tradition and bringing Chinese philosophy into conversation with Western philosophy, Chinese Philosophy in an Era of Globalization provides a model for collaborative work. Topics covered include value theory, philosophy of religion, human nature, virtue ethics, epistemology, and philosophy of language.

A multi-disciplinary exploration of China's first great classical novel, Three Kingdoms, and its influence on Chinese culture.

This is the first book-length treatment in English of Three Kingdoms (Sanguo yanyi), often regarded as China's first great classical novel. Set in the historical period of the disunion (220–280 AD), Three Kingdoms fuses history and popular tradition to create a sweeping epic of heroism and political ambition. The essays in this volume explore the multifarious connections between Three Kingdoms and Chinese culture from a variety of disciplines, including history, literature, philosophy, art history, theater, cultural studies, and communications, demonstrating the diversity of backgrounds against which this novel can be studied.

Some of the most memorable episodes and figures in Chinese literature appear within its pages, and Three Kingdoms has had a profound influence on personal, social, and political behavior, even language usage, in the daily life of people in China today. The novel has inspired countless works of theater and art, and, more recently, has been the source for movies and a television series. Long popular in other countries of East Asia, such as Japan, Korea, and Vietnam, Three Kingdoms has also been introduced to younger generations around the globe through a series of extremely popular computer games. This study helps create a better understanding of the work's unique place in Chinese culture.

Explores proper timing and the arts of rulership in the work that inspired China's first emperor.

Master Lü's Spring and Autumn Annals (Lüshi chunqiu) inspired the king who united the warring states to become China's first emperor. In this work on the Lüshi chunqiu, author James D. Sellmann finds that the concept of "proper timing" makes the work's diverse philosophies coherent. He discusses the life and times of its author, Lü Buwei, and the structure of the work. Sellmann also analyzes the role of human nature, the justification of the state, and the significance of cosmic, historical, and personal timing in the Lüshi chunqiu. An organic instrumentalist position begins to emerge from the diverse theories of the Lüshi chunqiu. In conclusion, Sellmann looks at the implications of the syncretic philosophies of the Lüshi chunqiu for contemporary conceptions of time, human nature, political order, and social and environmental ethics.

Using both Confucian texts and the work of American pragmatist John Dewey, this book offers a distinctly Confucian model of democracy.

Through a detailed study of relevant concepts and theories in Confucianism and John Dewey's pragmatist philosophy, this book illustrates the possibility of Confucian democracy and offers an alternative to Western liberal models. Sor-hoon Tan synthesizes the two philosophies through a comparative examination of individuals and community, democratic ideals of equality and freedom, and the nature of ethical and political order. By constructing a model of Confucian democracy that combines the strengths of both Confucianism and Deweyan pragmatism, this book explores how a premodern tradition could be put in dialogue with contemporary political and philosophical theories.

A reappraisal of Emperor Yang of the Sui dynasty, finding that his legacy provided the foundation for the celebrated civilization of the Tang dynasty.

Looking at the life and legacy of Emperor Yang (569–618) of the brief Sui dynasty in a new light, this book presents a compelling case for his importance to Chinese history. Author Victor Cunrui Xiong utilizes traditional scholarship and secondary literature from China, Japan, and the West to go beyond the common perception of Emperor Yang as merely a profligate tyrant. Xiong accepts neither the traditional verdict against Emperor Yang nor the apologist effort to revise it, and instead offers a reassessment of Emperor Yang by exploring the larger political, economic, military, religious, and diplomatic contexts of Sui society. This reconstruction of the life of Emperor Yang reveals an astute visionary with literary, administrative, and reformist accomplishments. While a series of strategic blunders resulting from the darker side of his personality led to the collapse of the socioeconomic order and to his own death, the Sui legacy that Emperor Yang left behind lived on to provide the foundation for the rise of the Tang dynasty, the pinnacle of medieval Chinese civilization.

Presents the intellectual milieu of mid-Tang China, particularly the conservative defense of literary pursuits and cultural tradition in the face of political and social uncertainty.

Anthony DeBlasi offers a remapping of China's intellectual landscape during the late eighth and early ninth centuries. Recreating a world of intense philosophical debate, influenced by political uncertainty and social disorder, he reveals the logic behind the period's most popular philosophical positions.

Reform in the Balance casts aside traditional evaluations of the predominance of the Ancient Style Movement (guwen) during this era. Building on recent scholarship and his own reading of Tang sources, the author argues that the period's dominant intellectual position advocated moderately conservative cultural reform designed to defend literary pursuits and the broader cultural tradition from more strident critics.

Explores the religion developed by the Quanzhen Taoists, who sought to cultivate the mind not only through seated meditation, but also throughout the daily activities of life.

Stephen Eskildsen's book offers an in-depth study of the beliefs and practices of the Quanzhen (Complete Realization) School of Taoism, the predominant school of monastic Taoism in China. The Quanzhen School was founded in the latter half of the twelfth century by the eccentric holy man Wan Zhe (1113–1170), whose work was continued by his famous disciples commonly known as the Seven Realized Ones. This study draws upon surviving texts to examine the Quanzhen masters' approaches to mental discipline, intense asceticism, cultivation of health and longevity, mystical experience, supernormal powers, death and dying, charity and evangelism, and ritual. From these primary sources, Eskildsen provides a clear understanding of the nature of Quanzhen Taoism and reveals its core emphasis to be the cultivation of clarity and purity of mind that occurs not only through seated meditation, but also throughout the daily activities of life.

This work of comparative philosophy envisions a cosmological whole that celebrates difference.

In this book, Katrin Froese juxtaposes the Daoist texts of Laozi and Zhuangzi with the thought of Nietzsche and Heidegger to argue that there is a need for rethinking the idea of a cosmological whole. By moving away from the quest for certainty, Froese suggests a way of philosophizing that does not seek to capture the whole, but rather becomes a means of affirming a connection to it, one that celebrates difference rather than eradicating it.

Human beings have a vague awareness of the infinite, but they are nevertheless finite beings. Froese maintains that rather than bemoaning the murkiness of knowledge, the thinkers considered here celebrate the creativity and tendency to wander through that space of not knowing, or "in-between-ness." However, for Neitzsche and the early Heidegger, this in-between-ness can often produce a sense of meaninglessness that sends individuals on a frenetic quest to mark out space that is uniquely their own. Laozi and Zhuangzi, on the other hand, paint a portrait of the self that provides openings for others rather than deliberately forging an identity that it can claim as its own. In this way, human beings can become joyful wanderers that revel in the movements of the Dao and are comfortable with their own finitude. Froese also suggests that Nietzsche and Heidegger are philosophers at a crossroads, for they both exemplify the modern emphasis on self-creation and at the same time share the Daoist insight into the perils of excessive egoism that can lead to misguided attempts to master the world.

Challenges accepted beliefs that Confucianism is a cause of women's oppression and explores Confucianism as an ethical system compatible with gender parity.

Confucianism and Women argues that Confucian philosophy-often criticized as misogynistic and patriarchal-is not inherently sexist. Although historically bound up with oppressive practices, Confucianism contains much that can promote an ethic of gender parity. Attacks on Confucianism for gender oppression have marked China's modern period, beginning with the May Fourth Movement of 1919 and reaching prominence during the Cultural Revolution of the 1960s and 1970s. The West has also readily characterized Confucianism as a foundation of Chinese women's oppression. Author Li-Hsiang Lisa Rosenlee challenges readers to consider the culture within which Confucianism has functioned and to explore what Confucian thought might mean for women and feminism.

She begins the work by clarifying the intellectual tradition of Confucianism and discussing the importance of the Confucian cultural categories yin-yang and nei-wai (inner-outer) for gender ethics. In addition, the Chinese tradition of biographies of virtuous women and books of instruction by and for women is shown to provide a Confucian construction of gender. Practices such as widow chastity, footbinding, and concubinage are discussed in light of Confucian ethics and Chinese history. Ultimately, Rosenlee lays a foundation for a future construction of Confucian feminism as an alternative ethical ground for women's liberation.

A wide-ranging exploration of traditional Chinese views of mortality.

Mortality in Traditional China is the definitive exploration of a complex and fascinating but little-understood subject. Arguably, death as a concept has not been nearly as central a preoccupation in Chinese culture as it has been in the West. However, even in a society that seems to understand death as a part of life, responses to mortality are revealing and indicate much about what is valued and what is feared. This edited volume fills the lacuna on this subject, presenting an array of philosophical, artistic, historical, and religious perspectives on death during a variety of historical periods. Contributors look at material culture, including findings now available from the Mawangdui tomb excavations; consider death in Confucian, Daoist, and Buddhist traditions; and discuss death and the history and philosophy of war.

A fascinating look at Chinese perceptions of the United States and the cultural and political background that informs them.

2011 CHOICE Outstanding Academic Title
Winner of the 2011 Best Book Award presented by the Chinese American Librarians Association

What do the Chinese think of America? Why did Jiang Zemin praise the film Titanic? Why did Mao call FDR's envoy Patrick Hurley "a clown?" Why did the book China Can Say No (meaning "no" to the United States) become a bestseller only a few years after a replica of the Statue of Liberty was erected during protests in Tianamen Square?

Jing Li's fascinating book explores Chinese perceptions of the United States during the twentieth century. As Li notes, these two very different countries both played significant roles in world affairs and there were important interactions between them. Chinese view of the United States were thus influenced by various and changing considerations, resulting in interpretations and opinions that were complex and sometimes contradictory. Li uncovers the historical, political, and cultural forces that have influenced these alternately positive and negative opinions. Revealing in its insight into the twentieth century, China's America is also instructive for all who care about the understandings between these two powerful countries as we move into the twenty-first century.

New attention and fresh perspectives on the classic, but neglected, text of Daoism, the Liezi.

The Liezi is the forgotten classic of Daoism. Along with the Laozi (Daodejing) and the Zhuangzi, it's been considered a Daoist masterwork since the mid-eighth century, yet unlike those well-read works, the Liezi is little known and receives scant scholarly attention. Nevertheless, the Liezi is an important text that sheds valuable light on the early history of Daoism, particularly the formative period of sectarian Daoism. We do not know exactly what shape the original text took, but what remains is replete with fantastic characters, whimsical tales, paradoxical aphorisms, and philosophically sophisticated reflection on the nature of the world and humanity's place within it. Ultimately, the Liezi sees the world as one of change and indeterminacy.

Arguing for the Liezi's historical, philosophical, and literary significance, the contributors to this volume offer a fresh look at this text, using contemporary approaches and providing novel insights. The volume is unique in its attention to both philosophical and religious perspectives.

A unique translation of and commentary on the Laozi, based on the oldest edition of the work.

This unique, highly contextualized translation of the Laozi is based on the earliest known edition of the work, Text A of the Mawangdui Laozi, written before 202 BCE. No other editions are comparable to this text in its antiquity. Hongkyung Kim also incorporates the recent archaeological discovery of Laozi-related documents disentombed in 1993 in Guodian, seeing these documents as proto-materials for compilation of the Laozi and revealing clues for disentangling the work from complicated exegetical contentions. Kim makes extensive use of Chinese commentaries on the Laozi and also examines the classic Chinese texts closely associated with the formation of the work to illuminate the intellectual and historical context of Laozi's philosophy.

Kim offers several original and thought-provoking arguments on the Laozi, including that the work was compiled during the Qin, which has traditionally been viewed as typical of Legalist states, and that the Laozi should be recognized as a syncretic text before being labeled a Daoist one.

Explores how Xu Bing and other contemporary Chinese artists use Western ideas within a Chinese cultural discourse.

How Chinese is contemporary Chinese art? Treasured by collectors, critics, and art world cognoscenti, this art developed within an avant-garde that looked West to find a language to strike out against government control. Traditionally, Chinese artistic expression has been related to the structure and function of the Chinese language and the assumptions of Chinese natural cosmology. Is contemporary Chinese art rooted in these traditions or is it an example of cultural self-colonization? Contributors to this volume address this question, going beyond the more obvious political and social commentaries on contemporary Chinese art to find resonances between contemporary artistic ideas and the indigenous sources of Chinese cultural self-understanding.

Focusing in particular on the acclaimed artist Xu Bing, this book looks at how he and his peers have navigated between two different cultural sites to establish a third place, a place from which to appropriate Western ideas and use them to address centuries-old Chinese cultural issues within a Chinese cultural discourse.

A wide-ranging consideration of Confucianism for Western readers.

What is Confucianism? This book provides a wide-ranging view of the tradition and its contemporary relevance for Western readers. Discussing the development of Confucianism in China, the work goes on to show the deep impact of Korean and Japanese cultures on Confucian thinking. A dialogic way of thought, highly sensitive to locations and conditions, Confucianism is shown to be a valuable philosophical resource for a multicultural, globalizing world. In addition to discussing Confucianism' unique responses to traditional philosophical problems, such as the nature of self and society, Confucianism in Context shows how Confucian philosophy can contribute to contemporary issues such as democracy, human rights, feminism, and ecology.

A consideration of Confucian ethics as a living ethical tradition with contemporary relevance.

This thought-provoking work presents Confucianism as a living ethical tradition with contemporary relevance. While acknowledged as one of the world's most influential philosophies, Confucianism's significance is too often consigned to a historical or solely East Asian context. Discussing both the strengths and weaknesses of Confucian ethics, the volume's contributors reflect on what this tradition offers that we cannot readily learn from other systems of ethics. Developing Confucian ethical ideas within a contemporary context, this work discusses the nature of virtue, the distinction between public and private, the value of spontaneity, the place of sympathy in moral judgment, what it means to be humane, how to handle competing values, and the relationship between trust and democracy. For all those concerned with ethics, this book offers both new perspectives and resources for the ongoing consideration of how we should live.

A vivid portrait of the culture of a provincial military society in China's early medieval period and its interactions with the southern imperial court.

This first book-length treatment of a provincial military society in China's early medieval period offers a vivid portrait of this milieu and invites readers to reevaluate their understanding of a critical period in Chinese history. Drawing on poetry, local history, archaeology, and Buddhist materials, as well as more traditional historical sources, Andrew Chittick explores the culture and interrelationships of the leading figures of the Xiangyang region (in the north of modern Hubei province) in the centuries leading up to the Sui unification. Using the model of patron-client relations to characterize the interactions between local men and representatives of the southern court at Jiankang, the book emphasizes the way in which these interactions were shaped by personal ties and cultural and status differences. The result is a compelling explanation for the shifting, unstable, and violent nature of the political and military system of the southern dynasties. Offering a wider perspective which considers the social world beyond the capital elite, the book challenges earlier conceptions of medieval society as "aristocratic" and rooted in family lineage and officeholding.

Andrew Chittick is E. Leslie Peter Associate Professor of East Asian Humanities at Eckerd College.

A work of and about comparative philosophy that stresses the importance of language in intercultural endeavors.

How do differences in language influence comparative philosophy? Although the Orientalism famously described by Edward Said is rare today, Steven Burik maintains that comparative philosophy often subtly privileges one tradition over another since certain conceptual schemes are so embedded in Western languages that it is difficult not to revert to them. Arguing for a new approach that acknowledges how theory and practice cannot be separated in comparative philosophical endeavors, Burik provides nonmetaphysical, deconstructionist readings of Heidegger and Derrida and uses these to give a new reading of classical Daoism. The ideas of language advanced therein can aid the project of comparative philosophy specifically, and philosophies generally, in trying to overcome ways of thinking that have dominated Western philosophy for twenty-five hundred years and still frustrate intercultural encounters.

A much-needed consideration of methodology in comparative philosophy.

What is comparative philosophy? This question is ultimately a methodological one according to this much-needed book. The cultivation of area studies in diverse traditions has opened up opportunities for cross-cultural understanding that have rarely existed before, and comparative philosophy is a rapidly emerging area of inquiry. Yet, surprisingly little has been written on comparative methodology in philosophy. Of course, there is much at stake in how we compare things: how comparison is done determines what comparison is. Author Robert W. Smid provides a critical review of four of the most influential comparative methodologies within the American pragmatist and process philosophical traditions, those of William Ernest Hocking, F. S. C. Northrop, Robert Cummings Neville, and David L. Hall in collaboration with Roger T. Ames. Discussing the history of each methodology's development and critically assessing its strengths and weaknesses, Smid demonstrates that it is possible to compare methods as well as traditions and encourages those interested to join the contemporary conversation.

An exploration of Chinese during a time of monumental change, the period after the fall of the Han dynasty.

Exploring a time of profound change, this book details the intellectual ferment after the fall of the Han dynasty. Questions about "heaven" and the affairs of the world that had seemed resolved by Han Confucianism resurfaced and demanded reconsideration. New currents in philosophy, religion, and intellectual life emerged to leave an indelible mark on the subsequent development of Chinese thought and culture. This period saw the rise of xuanxue ("dark learning" or "learning of the mysterious Dao"), the establishment of religious Daoism, and the rise of Buddhism. In examining the key ideas of xuanxue and focusing on its main proponents, the contributors to this volume call into question the often-presumed monolithic identity of this broad philosophical front. The volume also highlights the richness and complexity of religion in China during this period, examining the relationship between the Way of the Celestial Master and local, popular religious beliefs and practices, and discussing the relationship between religious Daoism and Buddhism.

Explores the new literary and interpretive milieu that emerged in the years following the decline of China's Han dynasty.

Covering a time of great intellectual ferment and great influence on what was to come, this book explores the literary and hermeneutic world of early medieval China. In addition to profound political changes, the fall of the Han dynasty allowed new currents in aesthetics, literature, interpretation, ethics, and religion to emerge during the Wei-Jin Nanbeichao period. The contributors to this volume present developments in literature and interpretation during this era from a variety of methodological perspectives, frequently highlighting issues hitherto unremarked in Western or even Chinese and Japanese scholarship. These include the rise of new literary and artistic values as the Han declined, changing patterns of patronage that helped reshape literary tastes and genres, and new developments in literary criticism. The religious changes of the period are revealed in the literary self-presentation of spiritual seekers, the influence of Daoism on motifs in poetry, and Buddhist influences on both poetry and historiography. Traditional Chinese literary figures, such as the fox and the ghost, receive fresh analysis about their particular representation during this period.

A cross-cultural work which reinvigorates the consideration of enlightenment.

What is enlightenment? Wei Zhang brings together the fabled consideration of enlightenment by Kant, his contemporaries, and modern respondents such as Habermas and Foucault with the question "What is Chinese enlightenment?" Kant and his peers began a discussion of the notion of enlightenment in the pages of the Berlinische Monatsschrift when that newspaper's editor posed the question "Was ist Aufklärung?" in 1784. Chinese intellectuals began a similar consideration in the wake of the May Fourth cultural movement of 1919, which marked a self-conscious break from the feudal past and a new engagement with the West.

Zhang asks to what extent European enlightenment can be regarded as purely philosophical and isolated from political events and, alternately, to what extent the Chinese enlightenment can be split into separate political and intellectual discourses. Her work yields a new set of conceptual questions and practical issues and provides new energy to the dialogue on political and cultural modernity. In cross-cultural context, Zhang finds the answers to the question "What is enlightenment?" are multiple, pluralistic, dynamic, and self-renewing.

In this new translation and commentary, LaFargue interprets the concept of "Tao" in the Tao Te Ching as a spiritual state of mind cultivated in a particular school in ancient China, a state of mind which also expressed itself in a simple but satisfying life-style, and in a low-key but effective style of political leadership. The interpretation offered here is not only historically accurate, but also conveys the spiritual depth of the Tao Te Ching and its contemporary relevance. The translation is made transparent by a design that presents all of the commentary on the page facing the relevant text.

An engagement between Confucianism and the philosophy of Richard Rorty.

Rorty, Pragmatism, and Confucianism offers a fascinating conversation between Confucianism, historically the dominant tradition in Chinese thought and society, and the contemporary philosophy of Richard Rorty. Well aware that his philosophical hero, John Dewey, has had a lasting influence among Chinese intellectuals, Rorty expressed a wish that his own books, which have been rapidly translated into Chinese, be read as an updated version of Dewey's philosophy. In this book, twelve authors engage Rorty's thought in a hermeneutic dialogue with Confucianism, using Confucianism to interpret and reconstruct Rorty while exploring such topics as human nature, moral psychology, moral relativism, moral progress, democracy, tradition, moral metaphysics, and religiosity. Rorty himself provides a detailed reply to each author.

Explores both the literary features and historical context of poetry written for imperial rulers during China's early medieval period.

This is the first book-length study of panegyric poetry-yingzhao shi or poetry presented to imperial rulers-in the Chinese tradition. Examining poems presented during the Wei-Jin Nanbeichao, or early medieval period (220–619), Fusheng Wu provides a thorough exploration of the sociopolitical background against which these poems were written and a close analysis of the formal conventions of the poems.

By reconstructing the human drama behind the composition of these poems, Wu shows that writing under imperial command could be a matter of grave consequence. The poets' work could determine the rise and fall of careers, or even cost lives. While panegyric poetry has been largely dismissed as perfunctory and insincere, such poems reveal much about the relations between monarchs and the intellectuals they patronized and also compels us to reexamine the canonical Chinese notion of poetic production as personal, spontaneous expression.

Explores the development of the Chinese martial arts novel.

Martial arts fiction has been synonymous with popular fiction in China from the Qing dynasty on. This book, the first to trace the early development of the martial arts novel in China, demonstrates that the genre took shape nearly a century earlier than generally recognized. Green Peony (1800), one of the earliest martial arts novels, lies at the center of a web of literary relations connecting many of the significant genres of fiction in its day. Adapted from a drum ballad, Green Peony parodies both previous popular fiction and the great Ming novels, generating humorous reflection on their values. By focusing on popular fiction and popular culture, Margaret B. Wan argues for the relevance of genre to literary criticism, the convergence of "popular" and "elite" fiction in the nineteenth century, and a general turn from didacticism to entertainment. Literary scholars, historians, and anyone who wishes to know more about Chinese popular culture in the Qing dynasty will benefit from reading this book.

Brings Chinese Daoist and Confucian thought into conversation with Western process, pragmatic, and naturalist philosophy and theology.

Expanding Process explores how comparative philosophy expands our understanding of the critical themes of process, change, and transformation. John H. Berthrong examines how notions of process manifest and shape the classical Confucianism of Xunzi, the early medieval Daosim of the Liezi, and Zhu Xi's Song Dynasty daoxue (Teaching of The Way). Berthrong links these various Chinese views of process and transformation to contemporary debates in the American process, pragmatic, and naturalist philosophical movements. Stressing how our pluralistic world calls for comparing and even appropriating insights from diverse cultural traditions, Berthrong contends that comparative philosophy and theology can broaden the intellectual frontiers and foundations of any serious student of contemporary global thought.

Brings Confucianism and Daoism into conversation with contemporary philosophy and the contemporary world situation.

Ritual and Deference develops Robert Cummings Neville's thesis that contemporary philosophy has much to gain by shaping itself through important themes of the Chinese philosophical traditions, especially the themes of ritual and deference. Neville here offers a broad and detailed interpretation of the relevance of Confucianism and Daoism to contemporary issues. The discussion includes analyses of classical Confucian and Daoist texts, especially those of Xunzi and Laozi, and of the current scene of English-speaking philosophy advancing Chinese themes. The book also reflects on the nature of comparative philosophy as such, and the role that comparative philosophy has in the ongoing contemporary engagement with globalization, the clash of cultures, and scientific transformations of the worldviews of diverse civilizations. Neville stresses the importance of deferring to the integrity of cultures while still submitting them to normative analysis and criticism.