A collection of seminal primary readings on the social, intellectual, and religious traditions of China, "Sources of Chinese Tradition, Volume 1" has been widely used and praised for almost forty years as an authoritative resource for scholars and students and as a thorough and engaging introduction for general readers. Here at last is a completely revised and expanded edition of this classic sourcebook, compiled by noted China scholars Wm. Theodore de Bary and Irene Bloom. Updated to reflect recent scholarly developments, with extensive material on popular thought and religion, social roles, and women's education, this edition features new translations of more than half the works from the first edition, as well as many new selections.

Arranged chronologically, this anthology is divided into four parts, beginning at the dawn of literate Chinese civilization with the Oracle-Bone inscriptions of the late Shang dynasty (1571--1045 B.C.E.) and continuing through the end of the Ming dynasty (C.E. 1644). Each chapter has an introduction that provides useful historical context and offers interpretive strategies for understanding the readings.

The first part, The Chinese Tradition in Antiquity, considers the early development of Chinese civilization and includes selections from Confucius's "Analects, " the texts of Mencius and Laozi, as well as other key texts from the Confucian, Daoist, and Legalist schools. Part 2, The Making of a Classical Culture, focuses on Han China with readings from the "Classic of Changes" ( "I Jing"), the "Classic of Filiality, " major Han syntheses, and the great historians of the Han dynasty. The development of Buddhism, from the earliest translations from Sanskrit to the central texts of the Chan school (which became Zen in Japan), is the subject of the third section of the book. Titled Later Daoism and Mahayana Buddhism in China, this part also covers the teachings of Wang Bi, Daoist religion, and texts of the major schools of Buddhist doctrine and practice. The final part, The Confucian Revival and Neo-Confucianism, details the revival of Confucian thought in the Tang, Song, and Ming periods, with historical documents that link philosophical thought to political, social, and educational developments in late imperial China.

With annotations, a detailed chronology, glossary, and a new introduction by the editors, "Sources of Chinese Tradition" will continue to be a standard resource, guidebook, and introduction to Chinese civilization well into the twenty-first century.

Known throughout East Asia as Mengzi, or "Master Meng," Mencius (391-308 B.C.E.) was a Chinese philosopher of the late Zhou dynasty, an instrumental figure in the spread of the Confucian tradition, and a brilliant illuminator of its ideas. Mencius was active during the Warring States Period (403-221 B.C.E.), in which competing powers sought to control the declining Zhou empire. Like Confucius, Mencius journeyed to one feudal court after another, searching for a proper lord who could put his teachings into practice. Only a leader who possessed the moral qualities of a true king could unify China, Mencius believed, and in his defense of Zhou rule and Confucian philosophy, he developed an innovative and highly nuanced approach to understanding politics, self-cultivation, and human nature, profoundly influencing the course of Confucian thought and East Asian culture.

"Mencius" is a record of the philosopher's conversations with warring lords, disciples, and adversaries of the Way, as well as a collection of pronouncements on government, human nature, and a variety of other philosophical and political subjects. Mencius is largely concerned with the motivations of human actors and their capacity for mutual respect. He builds on the Confucian idea of "ren," or humaneness, and places it alongside the complementary principle of "yi," or rightness, advancing a complex notion of what is right for certain individuals as they perform distinct roles in specific situations. Consequently, Mencius's impact was felt not only in the thought of the intellectual and social elite but also in the value and belief systems of all Chinese people.

A seminal work in Chinese intellectual history, this sixteenth-century book of reading notes and reflections on philosophy and history was written by Lo Ch'in-shun, one of the most refined and innovative philosophers of Ming China. In the centuries following its publication, the K'un-chih chi exerted considerable influence, not only in China but in Korea and Japan as well, and is seen as having opened the Neo-Confucian way to the modern world. In writing this work, Lo produced one of the most significant documents of Ming thought. In this precise translation, Irene Bloom has made it available to Western readers for the first time.

The essays gathered here, in addition to those by editors Wm. Theodore de Bary and Irene Bloob, are written by leading scholars of Asian cultures--among them Donald Keene, Peter Awn, Barbara Stoler Miller, Ainslie Embree, Burton Watson, C.T. Hsia, Paul Anderer, and others. They introduce classics from the Islamic, Indian, Chinese, and Japanese traditions, providing entree to texts which have emerged as monuments of Asian thought and literature. Among the works discussed are the Qu'ran, the philosophy of history of Ibn Khaldun, the Upanishads, the epic "Mahabarata, " the philosopher Mencius, the Lotus Sutra, T'and Poetry, the "Tale of Genji, " and the poet Basho.

Known throughout East Asia as Mengzi, or "Master Meng," Mencius (391-308 B.C.E.) was a Chinese philosopher of the late Zhou dynasty, an instrumental figure in the spread of the Confucian tradition, and a brilliant illuminator of its ideas. Mencius was active during the Warring States Period (403-221 B.C.E.), in which competing powers sought to control the declining Zhou empire. Like Confucius, Mencius journeyed to one feudal court after another, searching for a proper lord who could put his teachings into practice. Only a leader who possessed the moral qualities of a true king could unify China, Mencius believed, and in his defense of Zhou rule and Confucian philosophy, he developed an innovative and highly nuanced approach to understanding politics, self-cultivation, and human nature, profoundly influencing the course of Confucian thought and East Asian culture. Mencius is a record of the philosopher's conversations with warring lords, disciples, and adversaries of the Way, as well as a collection of pronouncements on government, human nature, and a variety of other philosophical and political subjects. Mencius is largely concerned with the motivations of human actors and their capacity for mutual respect. He builds on the Confucian idea of ren, or humaneness, and places it alongside the complementary principle of yi, or rightness, advancing a complex notion of what is right for certain individuals as they perform distinct roles in specific situations. Consequently, Mencius's impact was felt not only in the thought of the intellectual and social elite but also in the value and belief systems of all Chinese people.

A collection of seminal primary readings on the social, intellectual, and religious traditions of China, "Sources of Chinese Tradition, Volume 1" has been widely used and praised for almost forty years as an authoritative resource for scholars and students and as a thorough and engaging introduction for general readers. Here at last is a completely revised and expanded edition of this classic sourcebook, compiled by noted China scholars Wm. Theodore de Bary and Irene Bloom. Updated to reflect recent scholarly developments, with extensive material on popular thought and religion, social roles, and women's education, this edition features new translations of more than half the works from the first edition, as well as many new selections.

Arranged chronologically, this anthology is divided into four parts, beginning at the dawn of literate Chinese civilization with the Oracle-Bone inscriptions of the late Shang dynasty (1571--1045 B.C.E.) and continuing through the end of the Ming dynasty (C.E. 1644). Each chapter has an introduction that provides useful historical context and offers interpretive strategies for understanding the readings.

The first part, The Chinese Tradition in Antiquity, considers the early development of Chinese civilization and includes selections from Confucius's "Analects, " the texts of Mencius and Laozi, as well as other key texts from the Confucian, Daoist, and Legalist schools. Part 2, The Making of a Classical Culture, focuses on Han China with readings from the "Classic of Changes" ( "I Jing"), the "Classic of Filiality, " major Han syntheses, and the great historians of the Han dynasty. The development of Buddhism, from the earliest translations from Sanskrit to the central texts of the Chan school (which became Zen in Japan), is the subject of the third section of the book. Titled Later Daoism and Mahayana Buddhism in China, this part also covers the teachings of Wang Bi, Daoist religion, and texts of the major schools of Buddhist doctrine and practice. The final part, The Confucian Revival and Neo-Confucianism, details the revival of Confucian thought in the Tang, Song, and Ming periods, with historical documents that link philosophical thought to political, social, and educational developments in late imperial China.

With annotations, a detailed chronology, glossary, and a new introduction by the editors, "Sources of Chinese Tradition" will continue to be a standard resource, guidebook, and introduction to Chinese civilization well into the twenty-first century.

The Mencius (Chinese: ; Mandarin Pinyin: Mengzi; Jyutping: maang6 zi2), commonly called the Mengzi, is a collection of anecdotes and conversations of the Confucian thinker and philosopher Mencius. The work dates from the second half of the 4th Century BC. It was ranked as a Confucian classic and its status was elevated in Song Dynasty. Zhu Xi, the scholar generally credited with the founding of Neo-Confucianism, included the Mengzi as one of the Four Books, and it became one of the canonical texts of Neo-Confucianism. Throughout Chinese history there have been several different theories regarding the authorship of the Mengzi. The famed Han Dynasty historian Sima Qian believed that Mencius himself wrote the book with the participation of his students Wan Zhang and Gongsun Chou. Zhu Xi, Zhao Qi, and Qing Dynasty Confucian scholar Jiao Xun believed that Mencius wrote the book himself without any participation from other scholars. Tang Dynasty writers Han Yu and Su Shi, as well as 12th century scholar Chao Gongwu, believed that Wan Zhang and Gongsun Chou wrote the book after Mencius' death from their own records and memories. Like all Chinese classics, the Mengzi has been annotated many times throughout history, but those of Zhao Qi, Zhu Xi, and Jiao Xun are considered the most authoritative. The Mengzi did not initially enjoy a preeminent position among the great works of Classical Chinese. In the Book of Han's list of notable books and classics, the Mengzi is listed only among the miscellaneous minor works. Emperor Wen of Han officially listed the Mengzi, along with the Analects, the Classic of Filial Piety, and the Erya, among the "Teachings and Records of Master Scholars", giving it Imperial approval. During the Five Dynasties and Ten Kingdoms Period, Emperor Meng Chang of Later Shu included the Mengzi in his project of engraving Chinese classics upon stone stele, which likely marks its earliest entrance into the category of true Chinese classics. During the reign of Emperor Xiaozong of Song, Zhu Xi declared the official addition of "The Four Books" (traditional Chinese: ) - the Mengzi, the Analects, the Great Learning, and the Doctrine of the Mean - as Chinese classics all students should learn. By the Ming Dynasty and Qing Dynasty, the Mengzi was part of the material tested on the Imperial examinations.

An invaluable resource for readers seeking to understand how traditional religious ideas and values relate to modern ideas of human rights, how Western models of human rights are perceived in non-Western traditions, and what these traditions may have to offer in the realm of human rights. Together, the authors work to reassess both the rich and diverse resources of the major religious traditions and some of the most challenging problems of the contemporary world. The collection's central theme is the way in which the diversity of religious beliefs and practices -- from Judaism, Christianity, and Islam to Hinduism, Buddhism, and Confucianism -- relates and can come in conflict with the moral universalism implied by the concept of human rights.

These essays explore the continuities and discontinuities between the Neo-Confucian thought of Ming China and early Tokugawa Japan and the "practical learning" of the 17th and 18th centuries, underlining the need for a deeper examination of the complex relationship between "traditional" and "modern" thoughts and values.