This remarkable outline of the major movements in Chinese philosophy during the first half of the 20th century was constructed from a comprehensive bibliography which includes a great deal of material not commonly available in Western Oriental libraries.

This new edition offers expanded selections from the works of Kongzi, Mengzi, Zhuangzi, and Xunzi ; two new works, the dialogues _Robber Zhi_ and _White Horse_; a concise general introduction; brief introductions to, and selective bibliographies for, each work; and four appendices that shed light on important figures, periods, texts, and terms in Chinese thought.

An exceptional contribution to the teaching and study of Chinese thought, this anthology provides fifty-eight selections arranged chronologically in five main sections: Han Thought, Chinese Buddhism, Neo-Confucianism, Late Imperial Confucianism, and the early Twentieth Century. The editors have selected writings that have been influential, that are philosophically engaging, and that can be understood as elements of an ongoing dialogue, particularly on issues regarding ethical cultivation, human nature, virtue, government, and the underlying structure of the universe. Within those topics, (...) issues of contemporary interest, such as Chinese ideas about gender and the experiences of women, are brought to light. -/- Introductions to each main section provide an overview of the period, while brief headnotes to selections highlight key points. -/- The translations are the works of many distinguished scholars, and were chosen for their accuracy and accessibility, especially for students, general readers, and scholars who do not read Chinese. Special effort has been made to maintain consistency of key terms across translations. -/- Also included are a glossary, bibliography, index of names, and an index locorum of The Four Books. (shrink)

Covering the historical, social, political, and cultural contexts, The Bloomsbury Research Handbook of Chinese Philosophy and Gender presents a comprehensive overview of the complexity of gender disparity in Chinese thought and culture. -/- Divided into four main sections, an international group of experts in Chinese Studies write on Confucian, Daoist and Buddhist approaches to gender relations. Each section includes a general introduction, a set of authoritative articles written by leading scholars and comprehensive bibliographies, designed to provide the (...) non-specialist with a practical and broad overview. Beginning with the Ancient and Medieval period before moving on to Modern and Contemporary approaches, specially commissioned chapters include Pre-Qin canonical texts, women in early Chinese ethics, the yin-yang gender dynamic and the Buddhist understanding of the conception of gender. Considering why the philosophy of women and gender dynamics in Chinese thought is rarely confronted, The Bloomsbury Research Handbook of Chinese Philosophy and Gender is a pioneering cross-disciplinary introduction to Chinese philosophy's intersection with gender studies. -/- By bridging the fields of Chinese philosophy, religion, intellectual history, feminism, and gender studies, this cutting-edge volume fills a great need in the current literature on Chinese philosophy and provides student and scholars with an invaluable research resource to a growing field. - See more at: http://www.bloomsbury.com/us/the-bloomsbury-research-handbook-of-chinese-philosophy-and-gender-9781472569851/#sthash.vFg3oUPk.dpuf. (shrink)

Machine generated contents note: INTRODUCTION 1 -- Focus of the Sections and Sub-sections 1 -- East Asian Internet Resources 1 -- A Note on Using the Index 2 -- GENERAL WORKS ON PHILOSOPHY& RELIGION IN ASIA 5 -- BUDDHISM 37 -- Primary Sources 37 -- Buddhist Ethics 38 -- Buddhism and Judeo-Christianity 52 -- Zen Buddhism 69 -- Other Works on Buddhism 76 -- CONFUCIANISM 95 -- Chinese and Confucian Classics 95 -- Translations of the Four Books 95 -- (...) Translations of other Chinese Classics 97 -- Secondary Works on Confucianism and/or the Chinese Classics --00 -- Neo-Confucianism 136 -- Confucian Ethics 150 -- Works on Confucianism and Judeo-Christianity 172 -- TAOISM 191 -- Primary Sources in Translation 191 -- Secondary Works on Chuang-tzu, Lao-tse and/or Taoism192 -- Taoism and Judaeo-Christianity 205 -- CHINESE/ CONFUCIAN UNDERSTANDING OF RELIGION 209 -- BUSINESS & ECONOMIC ETHICS IN ASIA 223 -- General, Miscellaneous, and/or Background Material 223 -- Business & Economic Ethics: China 225 -- Business & Economic Ethics: Japan 226 -- Business & Economic Ethics: Korea 228 -- HUMAN RIGHTS IN THE EAST ASIAN CONTEXT 231 -- ASIAN WOMEN'S PHILOSOPHY &THEOLOGY 247 SELECTED COUNTRIES OF EAST ASIA 2. -- CHINA2 -- China and Christianity2 -- Jesuit Approach to Evangelization in China2( -- Other Works on China and Roman Catholicism2 -- China and Protestantism2 -- Other Works on China and Christianity28 -- Other Works on Chinese Culture and Philosophy 29 -- JA PA N 32 -- Buddhism in Japan32 -- Shintoism and Confucianism in Japan 33 -- Christianity in Japan33, -- Other Works on Japanese Culture, Philosophy and Religion34' -- KOREA35! -- Buddhism in Korea 35! -- Christianity in Korea 36' -- Confucianism and Christianity in Korea 36: -- General Works on Christianity in Korea 36E -- Korea and Catholicism 38C -- Korean-American Christianity 390 -- Confucianism in Korea 394 -- M injung Theology 404 -- Women's Issues and Feminist Theology in Korea 423 -- Shamanism in Korea 432 -- Other Works on Korea, Including General Works on Religion --437 -- EAST ASIAN INTERNET RESOURCES 455 -- SUBJECT-AREA WEB-SITES 455 -- MISCELLANEOUS PHILOSOPHICAL/RELIGIOUS -- STUDIES SITES456 -- EAST ASIAN ART, GEOGRAPHY, HISTORY, AND/OR -- CULTURE SITES 466 -- OTHER ASIAN INTEREST WEB-SITES 471 -- CHINA471 -- JAPAN 480 -- KOREA 481 -- SINGAPORE 486 -- DISCUSSIONAND/OR NEWS GROUPS 486 -- ONLINE (ELECTRONIC) JOURNALS AND NEWSLETTERS488 -- EAST ASIAN ENGLISH-LANGUAGE NEWSPAPERS 494 -- LIBRARIES AND/OR UNIVERSITY WEB-PAGES496 -- SEARCH ENGINES 501 -- INDEX 503. (shrink)

Based on papers presented at a conference held by a subcommittee on Chinese thought attached to the Committee on Far Eastern Studies jointly sponsored by the American Council of Learned Societies and the Far Eastern Association. Includes bibliographies.

What is the state of affairs with regard to the academic study of “Chinese philosophy” in Europe? This is the rather straightforward question that I address in the present article. Focusing on developments since 2007, I depict the institutional landscape in terms of associations and journals, present an overview of translations, and offer a survey of research, mostly of works published in languages other than English. The aim is not in the first instance to offer an exhaustive bibliography, but (...) to document the many research activities taking place in all parts of continental Europe. Personal comments about the prospects of “Chinese philosophy” in Europe conclude the article. (shrink)

Though quite extensive in its coverage, the present bibliography does not claim to be exhaustive. Among the many works traditionally ascribed to Aśvaghoṣa, some, such as the *Mahāyānaśraddhotpādaśāstra or, to a lesser degree, the Kalpanāmaṇḍitikā alias Sūtrālaṅkāra, have lived their own lives in modern scholarship and received virtually as much attention as Aśvaghoṣa himself. An attempt has been made to list all the contributions that have proved decisive in questioning and finally rejecting the poet’s authorship of them. In much the (...) same way, most of what has been written about the Chinese and Japanese elaborations of the figure of Aśvaghoṣa has been disregarded. Collecting in a systematic way all Indian editions and translations in modern-day Indian languages has proved practically impossible. Finally, this bibliography does not include all the entries on Aśvaghoṣa in dictionaries, encyclopedias, histories of Indian literature, etc. Only the earliest and the historically or scholarly most significant ones have found their way into the list. This bibliography would have been even more limited in its coverage had Nobuyoshi Yamabe not generously agreed to include the most important Japanese titles on the subject. In carrying out this task he acknowledges his indebtedness to Kiyoshi Okano’s online bibliography. This bibliography is meant as a work in progress. We would like to invite all those who are writing on Aśvaghoṣa to send us their publications or at least detailed references to them so that the bibliography can be regularly updated. The sign “†” signals references that were not/could not be accessed directly. (shrink)

本书第一章介绍王船山的生平及其著述。第二章概述王船山研究情况。第三章至第八章依次介绍清代、民国与中华人民共和国成立后的王船山研究论文与著作情况。第九章介绍香港、台湾地区的王船山研究著作。.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Readings in Classical Chinese Philosophy, and: Classic Asian Philosophy: A Guide to the Essential TextsRonnie LittlejohnReadings in Classical Chinese Philosophy. Edited by Philip J. Ivanhoe and Bryan Van Norden. Indianapolis: Hackett Publishing Co., 2003. Pp. xviii + 362. Paper $24.95.Classic Asian Philosophy: A Guide to the Essential Texts. By Joel J. Kupperman. Oxford: Oxford University Press, 2001. Pp. x + 159. Hardcover $50.00. Paper $21.00.Readings in (...) Classical Chinese Philosophy, an anthology edited by Philip J. Ivanhoe and Bryan Van Norden, contains introductions to and translations of seven important Chinese philosophical works from the sixth to the end of the third centuries B.C.E. The figures included are Kongzi (the Analects), Mozi, Mengzi, Laozi (the Daodejing), Zhuangzi, Xunzi, and Han Feizi. Each selection is about fifty pages in length, including the introductory remarks, which are typically very concise. The translation is followed by a short and briefly annotated bibliography that is divided into two parts: other translations and secondary works. The volume was originally published in 2001 by Seven Bridges Press, but it is now reprinted by Hackett Publishing.A usual worry one has when using an anthology of translations in which works are not rendered in their entirety is that principal passages might be omitted. It cannot always be the case that one's favorite passages will make it into a condensation of a work, but one does expect to find the major component passages available to the reader. With regard to this collection, I must say that while there can be no guarantee that these translators have included everything that everyone will think is important, nonetheless, as I will try to show in what follows, the selections are very well chosen and ably translated.The first selection is taken from the Analects. Edward Slingerland is the translator. Subsequent to his work in this readings collection, Slingerland has recently published an entire translation of the Analects including a robust collection of the commentarial tradition on that work. What few differences I have been able to notice between this version and the publication of the entire translation seem to be inconsequential. In this readings collection, all twenty chapters of the Analects are represented. [End Page 687] Chapter 4, widely regarded as the centerpiece of sayings reliably traceable to Kongzi himself, is translated in its entirety.Slingerland uses several conventions for dealing with the concepts regarded as fundamental to a Confucian lexicon. For example, he leaves ren untranslated. And a few scholars will be troubled by his decision to translate junzi as "gentleman." As an aid to the reader, he often uses pinyin and gives the Chinese character for other strategic terms, but he does not allow the translation to be cluttered with too many characters. He seems to stay always consistent with the overall intention of the editors of the collection to use characters only as an aid to the beginning student and nonspecialist. What one needs to introduce key Confucian concepts and Kongzi's way of dealing with his students is available here.Philip J. Ivanhoe's translation of Mozi follows next. What struck me in the beginning was Ivanhoe's fine introductory essay on Master Mo, and I think it will be of benefit to students and nonspecialists alike. This is especially true if one is considering this anthology for a first course in Chinese philosophy or comparative philosophy. Some scholars will think that Ivanhoe's translation of jian ai as "impartial care" instead of "universal love" is not adequately explained in the introductory remarks and even somewhat problematic. But this could provide a point of conversation in the study of the text.Ivanhoe bases his translation on his own selections from the various versions available of the central chapters of the Mozi but the result is relatively uncontroversial. He includes the important eighth and eleventh chapters, concerned with worthy ministers, and chapter 16 on jian ai. The inclusion of Mozi's remarks on funerals, ghosts, and spirits demonstrates Ivanhoe's claim that Mozi is the first philosopher of China to exhibit a sustained interest in argumentation and debate. These sections should be read carefully, not only for what they tell... (shrink)

This anthology consists of a wealth of selections from pre-Confucian literature to Han Fei Tzu’s legalistic writings. Ample space is given to pre-Confucian classes to display the background of Confucius and Chinese philosophical thought. The selections are made from the point of view of a political philosopher. Major thinkers are well represented. Each selection is preceded by a brief general introduction. The editor succeeds well in presenting the spectrum and rich variety of classical Chinese philosophy. Explanatory notes are (...) on the whole quite helpful to students, so also is the bibliography for further readings. For the students of Chinese philosophy, however, this anthology is no substitute for W. T. Chan’s Source Book in Chinese Philosophy. For students of political thought this anthology could increase its value had the editor written a longer introduction dealing with the intimate connection of Chinese ethics and politics and the underlying conception of man in relation to the cosmos.—A.S.C. (shrink)

The _Dictionary of World Philosophy_ covers the diverse and challenging terminology, concepts, schools and traditions of the vast field of world philosophy. Providing an extremely comprehensive resource and an essential point of reference in a complex and expanding field of study the _Dictionary_ covers all major subfields of the discipline. Key features: * Cross-references are used to highlight interconnections and the cross-cultural diffusion and adaptation of terms which has taken place over time * The user is led from specific terms (...) to master entries which provide valuable historical and cultural context * Each master entry is followed by at least two suggestions for further reading on the subject, creating a substantial bibliography of world philosophy * References extend beyond philosophy to related areas such as cognitive science, computer science, language and physics Subdisciplines covered include:* aesthetics * ethics * sociopolitical philosophy * the philosophy of law * epistemology * logic * the philosophy of science * the philosophy of mind * the philosophy of culture and history * metaphysics * the philosophy of religion Entries are drawn from West Africa, Arabic, Chinese, Indian, Japanese, Jewish, Korean, Latin American, Maori and Native American philosophy including the important and so far largely neglected instance of Pre-Hispanic thought: Nahua philosophy. (shrink)

本书以《全国总书目》和《全国新书目》为主要依据,收录国内外公开出版的、具有学术和理论研究性质的著作。共分八卷.

The fourth publication of the monograph series of the Society for Asian and Comparative Philosophy, this lengthy letter of Leibniz on Chinese philosophy is an important contribution to East-West philosophical dialogue, for it depicts a sympathetic yet critical assessment of Chinese philosophy on the basis of translations and secondary sources available to Leibniz. Leibniz’s interest, as the translators point out, was not merely ecumenical, but an expression of high regard for the intrinsic contributions of Chinese thought. In (...) spite of mistakes in chronology, authorship, and interpretation of key notions of Chinese philosophy, Leibniz’s letter is important in the use of philosophical argumentation in the rebuttal of the historical and theological arguments given by Antonio Caballero a Santa Maria and Nicholas Longobardi who opposed the accommodationist position of Matteo Ricci. Leibniz’s letter cannot be regarded as a good guide to Chinese philosophy. But it has a place in the history of East-West philosophy in exemplifying the commendable attitude that combines serious appreciation and critical assessment. The translators have provided an excellent introductory guide to this Discourse. The explanatory notes and comments are quite helpful to the readers. An appendix on "Variant Readings of the Text" and a good bibliography are also provided.—A.S.C. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Asian PhilosophiesJames McRaeAsian Philosophies. By John M. Koller. Fourth edition. Upper Saddle River, NJ: Prentice-Hall, 2001. Pp. xxi+ 361.John M. Koller's Asian Philosophiesprovides an excellent overview of many of the major traditions of Eastern thought. It is divided into three parts, each representing a broad field of Asian philosophy: Indian Philosophy, Buddhism, and Chinese Philosophy (Japanese thought is briefly examined in a chapter on Zen Buddhism in (...) the second section). Each part begins with a historical overview that provides important contextual information for the philosophical systems it examines (a feature added since the third edition).Part 1, concerning India, gives detailed summaries of the Vedas and Upanishads, Jainism, the Bhagavad Gita, Samkhya-Yoga, Nyaya-Vaisheshika, Mimamsa and Vedanta (a section expanded since the last edition), and Theism. This section also includes chapters on Islamic thought and modern Indian philosophy. Koller does not simply give a bare-bones overview of these traditions; rather, he takes great care to quote from and analyze the primary sources of the traditions examined.Part 2, on India, contains chapters that focus on Siddhartha Gautama's life and thought, the doctrine of pratitya samutpada, Sarvastivada (with new material added since the third edition), Mahayana (a new chapter), Madhyamaka and Nagarjuna (also with new material), and Yogacara. A final chapter on Zen Buddhism is included in this section, although no other schools of Japanese Buddhism are discussed.Part 3, on Chinese thought, contains chapters on Confucianism, Taoism, and Neo-Confucianism, with a final chapter that examines modern Chinese philosophy (Koller uses Wade-Giles romanization for Chinese terms throughout the text).Asian Philosophiesalso contains many helpful appendixes: maps; pronunciation guides for Sanskrit, Chinese, and Japanese terms; a brief glossary; a detailed bibliography and suggestions for further reading; and timelines for each tradition (added since the third edition).Koller's book offers a clearly written and well-organized summary of the thought of most of the major Asian traditions. It is accessible to undergraduates, but rich enough to serve as a reference for graduate students studying Asian or comparative philosophy. It would provide a clear, concise introduction to Eastern thought for upper-level undergraduate philosophy courses. However, professors interested in teaching Japanese philosophy would need to supplement the text with information on non-Zen philosophy (such as Shin and Kegon Buddhism) and on modern Japanese philosophy (such as the Kyoto School).Copyright © 2005 University of Hawai'i Press. (shrink)

[v. 1]. Jiao chou mu lu xue lun cong --[v. 2]. Zhe xue shi lun cong. Dao jiao lun cong. Wen shi za zhu.

The Dictionary of World Philosophy covers the diverse and challenging terminology, concepts, schools and traditions of the vast field of world philosophy. Providing an extremely comprehensive resource and an essential point of reference in a complex and expanding field of study the Dictionary covers all major subfields of the discipline. Key features: * Cross-references are used to highlight interconnections and the cross-cultural diffusion and adaptation of terms which has taken place over time * The user is led from specific terms (...) to master entries which provide valuable historical and cultural context * Each master entry is followed by at least two suggestions for further reading on the subject, creating a substantial bibliography of world philosophy * References extend beyond philosophy to related areas such as cognitive science, computer science, language and physics Subdisciplines covered include: * aesthetics * ethics * sociopolitical philosophy * the philosophy of law * epistemology * logic * the philosophy of science * the philosophy of mind * the philosophy of culture and history * metaphysics * the philosophy of religion Entries are drawn from West Africa, Arabic, Chinese, Indian, Japanese, Jewish, Korean, Latin American, Maori and Native American philosophy including the important and so far largely neglected instance of Pre-Hispanic thought: Nahua philosophy. (shrink)

This is the first complete, one-volume English translation of the ancient Chinese text Xunzi, one of the most extensive, sophisticated, and elegant works in the tradition of Confucian thought. Through essays, poetry, dialogues, and anecdotes, the Xunzi articulates a Confucian perspective on ethics, politics, warfare, language, psychology, human nature, ritual, and music, among other topics. Aimed at general readers and students of Chinese thought, Eric Hutton’s translation makes the full text of this important work more accessible in English (...) than ever before. Named for its purported author, the Xunzi has long been neglected compared to works such as the Analects of Confucius and the Mencius. Yet interest in the Xunzi has grown in recent decades, and the text presents a much more systematic vision of the Confucian ideal than the fragmented sayings of Confucius and Mencius. In one famous, explicit contrast to them, the Xunzi argues that human nature is bad. However, it also allows that people can become good through rituals and institutions established by earlier sages. Indeed, the main purpose of the Xunzi is to urge people to become as good as possible, both for their own sakes and for the sake of peace and order in the world. In this edition, key terms are consistently translated to aid understanding and line numbers are provided for easy reference. Other features include a concise introduction, a timeline of early Chinese history, a list of important names and terms, cross-references, brief explanatory notes, a bibliography, and an index. (shrink)

This is the first complete, one-volume English translation of the ancient Chinese text Xunzi, one of the most extensive, sophisticated, and elegant works in the tradition of Confucian thought. Through essays, poetry, dialogues, and anecdotes, the Xunzi articulates a Confucian perspective on ethics, politics, warfare, language, psychology, human nature, ritual, and music, among other topics. Aimed at general readers and students of Chinese thought, Eric Hutton's translation makes the full text of this important work more accessible in English (...) than ever before. Named for its purported author, the Xunzi has long been neglected compared to works such as the Analects of Confucius and the Mencius. Yet interest in the Xunzi has grown in recent decades, and the text presents a much more systematic vision of the Confucian ideal than the fragmented sayings of Confucius and Mencius. In one famous, explicit contrast to them, the Xunzi argues that human nature is bad. However, it also allows that people can become good through rituals and institutions established by earlier sages. Indeed, the main purpose of the Xunzi is to urge people to become as good as possible, both for their own sakes and for the sake of peace and order in the world. In this edition, key terms are consistently translated to aid understanding and line numbers are provided for easy reference. Other features include a concise introduction, a timeline of early Chinese history, a list of important names and terms, cross-references, brief explanatory notes, a bibliography, and an index. (shrink)

Wang Yang-ming (1472-1529) was a Neo-Confucian philosopher of the Ming Era, whose thoughts have had a profound influence in China, Japan, Korea, and Vietnam. This translation contains sixty-seven letters, thirty-one more than previously translated, which help reveal the philosophy of the great Chinese thinker. Included are a preface with background information, critical annotations and references, bibliography, and a glossary of Chinese and Japanese words. The book is an important contribution to the literature of Chinese philosophy, knowledge of (...) which assists our understanding of China yesterday and today. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Seeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan BuddhismAlbert WelterSeeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism. By John R. McRae. Berkeley, Los Angeles, and London: University of California Press, 2003. Pp. xx + 204.The field of Chan and Zen studies has been in transformation in recent decades, as an increasing number of scholars have begun to challenge the accepted story (...) of Chan's rise and dissemination. In the process, a disjuncture has developed between how scholars have come to view Chan narrative as mythos rooted in the circumstances of Chan's development, and how it is still depicted in many textbooks and popular publications on Zen. Teachers aware of this gap have been at a loss when looking for new texts to supplant the old ones and give a more accurate view of Chan, its history, and its development. Aside from the compelling sway that Chan and Zen narratives have over the popular understanding, part of the difficulty is that the field is still in transformation. While scholars are altering, sometimes radically, perceptions and assumptions about how Chan developed, this process is ongoing. And while the picture is growing clearer, a full consensus has not yet emerged.Into the breach a new book has come along: Seeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism, by John R. McRae. McRae's name will certainly be recognizable to all who work in the field of Chan and Zen studies. Along with Bernard Faure, Professor McRae pioneered the study of the previously maligned, so-called "Northern School" in the West (The Northern School and the Formation of Early Ch'an Buddhism), utilizing to full advantage the scholarship of the doyenne of twentieth-century Zen studies, Yanagida Seizan. [End Page 355] Through a series of articles, McRae has contributed greatly to emerging perspectives on Chan. The current volume under review may be taken as McRae's current observations on the subject of Chinese Chan, based on his own recent research and that of others.The chapters that constitute Seeing Through Zen were first prepared in Spanish translation for presentation at the Templo Zen Luz Serena in Valencia, Spain. The expected readership includes three groups: "Zen and other Buddhist practitioners; students and scholars of Chinese religions, Buddhist studies, and related fields; and a general audience interested in Asian religions and human culture" (p. xi). While some of the propositions in the book will, by design, provoke healthy debate among scholars, the primary purpose for this book as I see it is as a classroom text, either at universities or for temple instruction for practitioners interested in current scholarly assessments of their religion (according to the author, many of the chapters were the basis for presentations to various groups of Chan and Zen practitioners).Seeing Through Zen comprises six chapters: "Looking at Lineage: A Fresh Perspective on Chan Buddhism," "Beginnings: Differentiating/Connecting Bodhidharma and the East Mountain Teaching," "Metropolitan Chan: Imperial Patronage and the Chan Style," "The Riddle of Encounter Dialogue: Who, What, When, and Where?" "Zen and the Art of Fund-Raising: Religious Vitality and Institutional Dominance in the Song Dynasty," and "Climax Paradigm: Cultural Polarities and Patterns of Self-Cultivation in Song-Dynasty Chan." In addition to the back matter-"Notes," "Character Glossary," "Bibliography," and "Index"-the front matter includes a "Preface," "Conventions," and a section titled "McRae's Rules of Zen Studies." These "rules of Zen"-(1) It's not true, and therefore it's more important; (2) Lineage assertions are as wrong as they are strong; (3) Precision implies inaccuracy; and (4) Romanticism breeds cynicism (pp. xix-xx)-with accompanying explanations, provide an accessible orientation to McRae's approach and touchstones that are frequently returned to in the materials introduced in the following chapters.I have two reactions to Seeing Through Zen, one as a teacher and one as a scholar. For the teacher, Seeing Through Zen represents a welcome addition indeed! I look forward to using it in my classes, and I'm sure others will as well. Written in a lively, engaging style, it is sophisticated in its analysis and creative in drawing on analogies from research... (shrink)

The first major publication in English on the bamboo slips excavated from a late fourth century B.C. Chu-state tomb at Guodian, Hubei, in 1993. The slip texts include both Daoist and Confucian works, many previously unknown. Thie monograph is a full account of the international conference held on these texts, at which leading scholars from China, the United States, Europe, and Japan analyzed the Laozi materials and a previously unknown cosmological text. In addition, the contents include nine essays on topics (...) such as the archaeological background of the discovery, conservation of the slip-texts, and the relation of the Guodian Laozi materials to the received Laozi text. An annotated edition of the Guodian Laozi materials and the cosmological text are included, as well as a critical bibliography with summary of Chinese scholarship on the Guodian texts in the year following the conference. (shrink)