Contents Include CONFUCIANISM Confucius and the Confucian School Religious Ideas of the Confucian Classes Confucian Ethics Modern Confucianism TAOISM Lao-tzu The Tao-Teth-Ching Later Taoist Writers Modern TaoismKeywords: Confucian Ethics Confucian School Lao Tzu Confucianism Taoism Religious Ideas Confucius Taoist Tao

"The New Space: Genesis and Background, " author Bahman Bazargani considers the idea that the quasi-aesthetic focus of attraction of the polytheistic era was the brave hero. This quasi-aesthetic focus of attraction overshadows all the other parameters of that paradigm. Liberty in that paradigm meant the liberty of moving in these dimensions. In contrast, during the monotheistic paradigm, the meaning of liberty was drastically changed and overshadowed by the quasi-aesthetic focus of attraction of that paradigm that is by the eternity/other world.

Barzagani further strives to show that the era of reason was somehow an autocratic era that had a great impression upon the modern time while it was philosophically more tolerant to the two centuries before. Throughout "The New Space: Genesis and Background, " he examines the changes that the concept of liberty experiences from the classic teachings to the present and the new quasi-aesthetic focus of attraction, which as a metavalue and the "true" meaning of life overshadows all the other social values. He posits that although there is a consensus that liberty us the meaning of life, but that there is no consensus on the meaning of liberty.

Finally, Bazargani comes to the conclusion that horizontal respect is a new principle that can be the new quasi-aesthetic focus of attraction and a metavalue that would overshadow all the social values even liberty itself-the beginning of the new space, pluralist mega space.

This exciting third volume of David M. Honey's comprehensive history of Chinese thought begins with China after nomadic invaders overran the northern regions of the historic kingdom. The differentiation between scholarly emphases-northern focus on the traditional pedagogical commentary, and southern classical school's more innovative commentary-led to an emphasis on the interpretation of the overall message of a text, not a close reading of smaller sections. As Honey explains, serious attention to the phonological nature of Chinese characters also began during in this long era. Based on the work of earlier Sui dynasty classicists, Kong Yinga and his committee produced the Correct Meaning commentary to the Five Classics during the early Tang Dynasty, which is still largely normative today. The book demonstrates that the brooding presence of Zheng Xuan, the great textual critic from the Eastern Han dynasty, still exerted enormous influence during this period, as his ritualized approach to the classics inspired intellectual followers to expand on his work or impelled opponents to break off in new directions.

This book summarizes the author's extensive research on Confucian morality issues and focuses on elaborating the extremely important and unique role of moral thought in Confucian ideology. The book shares the author's own standpoints on a range of issues - including where moral thoughts originated, what the major principles are, and what methods were adopted in Confucianism - to form a comprehensive and in-depth interpretation, and help readers achieve a better understanding. Moreover, the book focuses on the similarities and differences between Chinese and western cultures and presents an in-depth analysis of the differences and roots regarding various aspects, including Chinese and western historical development paths, thoughts and cultures, national spirits, national mentalities, and social governance models. The formation of either culture has its own practical reasons and historical roots. The book represents a major contribution, helping readers understand the similarities and differences between Chinese and western cultures and social civilizations, enabling them to integrate and learn from Chinese and western cultures, and promoting a better development for Chinese society and the international community alike. Combining detailed data and an approachable style, it contributes to the legacy of Confucianism by applying a critical attitude. The author thinks out of the box in terms of theoretical analysis and studies on certain issues. As such, the book will be of great academic value in terms of studying China's ideological culture, especially its morality culture, and will benefit scholars and research institutions alike.

Here is a book you will appreciate even if you have read many Buddhist books. This book expounds the Dharma in a very lucid way and illuminates the Heart Sutra from Buddhism's apex of psychology and philosophy. This book is a sharp weapon useful for cutting the root of ignorance. It is one thing to talk about or read about the meaning of life and quite another to move through the levels of wisdom to actually live that meaning. Here you'll find a detailed map of the journey to meaning.

This book offers a new edition, with English translation and commentary, of the Kitab al-Madhal, which opens Avicenna's (d. 1037) most comprehensive summa of Peripatetic philosophy, namely the Kitab al-Sifa'. For the first time, the text is established together with a stemma codicum showing the genealogical relations among 34 manuscripts, the twelfth-century Latin translation, and the literal quotations by Avicenna's first and second-generation students. In this book, Avicenna's reappraisal of Porphyry's Isagoge is examined from both a historical and a philosophical point of view. The key-features of Avicenna's theory of predicables are analyzed in the General Introduction and in the Commentary both in their own right and against the background of the Greek and Arabic exegetical tradition. Readers shall find in this book the first systematic study of the Madhal which, in addition to being the only logical work of the Sifa' ever transmitted in its entirety both in Arabic and in Latin, is crucial for understanding Avicenna's conception of universal predicables at the crossroads between logic and metaphysics.

Avicenna is the greatest philosopher of the Islamic world. His immense impact on Christian and Jewish medieval thought, as well as on the subsequent Islamic tradition, is charted in this volume alongside studies which provide a comprehensive introduction to and analysis of his philosophy. Contributions from leading scholars address a wide range of topics including Avicenna's life and works, conception of philosophy and achievement in logic and medicine. His ideas in the main areas of philosophy, such as epistemology, philosophy of religion and physics, are also analyzed. While serving as a general introduction to Avicenna's thought, this collection of critical essays also represents the cutting edge of scholarship on this most influential philosopher of the medieval era.

The present geopolitical rise of India and China evokes much interest in the comparative study of these two ancient Asian cultures. There are various studies comparing Western and Indian philosophies and religions, and there are similar works comparing Chinese and Western philosophy and religion. However, so far there is no systemic comparative study of Chinese and Indian philosophies and religions. Therefore there is a need to fill this gap. As such, Brahman and Dao: Comparative Studies of Indian and Chinese Philosophy and Religion is a pioneering volume in that it highlights possible bridges between these two great cultures and complex systems of thought, with seventeen chapters on various Indo-Chinese comparative topics. The book focuses on four themes: metaphysics and soteriology; ethics; body, health and spirituality; and language and culture.

Wang Fuzhi (1619-1692), a Ming loyalist, was forced to find solutions for both cultural and political crises of his time. In this book Mingran Tan provides a comprehensive review of Wang Fuzhi's understanding of historical events and his interpretation of the Confucian classics. Tan explains what kind of Confucian system Wang Fuzhi was trying to construct according to his motto, "The Six Classics require me to create something new". He sought a basis for Confucian values such as filial piety, humanity and ritual propriety from political, moral and cosmological perspectives, arguing that they could cultivate a noble personality, beatify political governance, and improve social and cosmological harmony. This inspired Wang Fuzhi's attempt to establish a syncretic blend of the three branches of Neo-Confucianism, i.e., Zhu Xi's (1130-1200) philosophy of principle , Wang Yangming's (1472-1529) philosophy of mind and Zhang Zai's (1020-1077) philosophy of qi (material force). The most thorough work on Wang Fuzhi available in English, this study corrects some general misunderstanding of the nature of Wang Fuzhi's philosophy and helps readers to understand Wang Fuzhi from an organic perspective. Building upon previous scholars' research on Wang Fuzhi's notion of moral cultivation, Tan gives a comprehensive understanding of how Wang Fuzhi improves social and cosmological harmony through compliance with Confucian rituals.

Volume II of David M. Honey’s comprehensive history of Chinese thought covers a vital 500-year stretch in China’s history, from national unification in 221 BCE to the first post-imperial fragmentation into rival northern and southern polities. This volume discusses the reconstitution of the classics after the textual devastation wrought by the policies of the First Emperor of Qin, who destroyed many of them, and their eventual canonization by the crown during the Western Han period. Honey also examines the professionalization of Chinese classical scholarship as a state-sponsored enterprise, whereby private masters gave way to tenured academicians who specialized in single classical works. This volume also covers the development of various subgenres in the discipline of philology by the three great Eastern Han classicists Liu Xiang in textual criticism, Xu Shen in lexicography, and the polymath Zheng Xuan in the exegesis of virtually all the classics. Honey concludes with an examination of Zheng Xuan as the inspiration for other exegetical modes to explain textual complexities following this era.

Text extracted from opening pages of book: HINDU PHILOSOPHY TO MY TEACHER HINDU PHILOSOPHY By THEOS BERNARD, Pn. D. PHILOSOPHICAL LIBRARY New York COPYRIGHT, 1947, BY THE PHILOSOPHICAL LIBRARY, INC. 15 EAST 40TH STREET, NEW YORK, N. Y. PRINTED IN THE UNITED STATES OF AMERICA PREFACE This book is an attempt to outline the essence of the six classic systems of Hindu Philosophy, namely; Nyaya, VaiSesika, Samkhya, Yoga, Mimamsa, and Vedanta. All other schools of thought are but / ariations of these six. I felt it necessary to present only one additional; chool, namely Ka& mlr Saivism which gives the most detailed analysis ) f the Ultimate Principle; however, it can hardly be fully understood intil the other six systems are comprehended. To understand correctly Hindu Philosophy, it is paramount that me realize that the basis of all the schools is the same. Together they: orm a graduated interpretation of the Ultimate Reality. Each school s based on the same metaphysical doctrine, while discussing some Darticular aspect of the whole. For example: Nyaya discusses the neans by which knowledge may be had of the Ultimate Reality; ai& esika, the things to be known about that Ultimate Reality; Samkhya, the evolution of metaphysical doctrine; Yoga, the meta physical doctrine in relation to the individual; Mrrnamsa, the rules md method of interpreting the doctrine; Vedanta, the relationship Between God, Matter, and the world; and Kamir Saivism, the nature > f the Ultimate Spirit and the Cause of the Initial Impulse. This outline is intended merely to show the interrelationship of these schools and how each assumes the doctrines of the other while it solves its special problem. In this introduction tothe classic philosophical schools of India: here is no attempt to prove or disprove but rather to present the system of each school many eminent scholars have ably discussed: he philosophical implications in full detail. My problem has been me of deciding what would be omitted rather than what should be ncluded. Only the essentials of each system are presented. According to the classic schools of Hindu Philosophy, the method 3y which the individual can evolve himself during this life is through vn VI ii PREFACE the practice of Yoga. This is the universal technique recommended to enable man to acquire actual insight into the true nature of things. All schools agree that until the faith is fortified with understanding, little progress can be made, for knowledge without application is like medicine that is not taken. To aid those who do not have a knowledge of Sanskrit, each term, in most cases, is defined when it is introduced, giving the seed con cept of the word, so that the intended metaphysical idea can be more readily grasped. For future reference a glossary of all important terms has been provided in the hope that it may aid those who wish to read some of the recommended bibliographical material. In the use of the English translation of these technical Sanskrit terms, one is cautioned not to take them literally, for it is impossible to adequately translate them. Various writers have used different translations which will be the source of confusion at first. However, if one learns to use the technical term, he will soon grasp its full connotation. This work is a synthesis rather than an original contribution. In its preparation, I have relied extensively upon the writings of recognized authorities on Hindu Philosophy. For the sake of simplification, I have avoided extensive use of quotations and footnotes, and I have made use of the traditional chronology throughout without comment. In conclusion, I wish to express my gratitude to those authors, listed in the bibliography, from whose works I have drawn. Special mention should be made of two outstanding guides: Indian Philoso phy by S. Radhakrishnan, and A History of Indian Philosophy by S. Dasgupta. I am also indebted to Professor Herbert W. Schneider, for many helpful recommendation

The medieval Jewish philosophers Saadia Gaon, Bahya ibn Pakuda, and Moses Maimonides made significant contributions to moral philosophy in ways that remain relevant today.
Jonathan Jacobs explicates shared, general features of the thought of these thinkers and also highlights their distinctive contributions to understanding moral thought and moral life. The rationalism of these thinkers is a key to their views. They argued that seeking rational understanding of Torah's commandments and the created order is crucial to fulfilling the covenant with God, and that intellectual activity and ethical activity form a spiral of mutual reinforcement. In their view, rational comprehension and ethical action jointly constitute a life of holiness. Their insights are important in their own right and are also relevant to enduring issues in moral epistemology and moral psychology, resonating even in the contemporary context.
The central concerns of this study include (i) the relations between revelation and rational justification, (ii) the roles of intellectual virtue and ethical virtue in human perfection, (iii) the implications of theistic commitments for topics such as freedom of the will, the acquisition of virtues and vices, repentance, humility, and forgiveness, (iv) contrasts between medieval Jewish moral thought and the practical wisdom approach to moral philosophy and the natural law approach to it, and (v) the universality and objectivity of moral elements of Torah.