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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.
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.
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