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China now attracts global attention in direct proportion to its
increasing economic and geopolitical power. But for millennia, the
philosophy which has shaped the soul of China is not modern
Communism, or even new forms of capitalism, but rather
Confucianism. And one of the most striking phenomena relating to
China's ascendancy on the world stage is a burgeoning interest,
throughout Asia and beyond, in the humanistic culture and values
that underlie Chinese politics and finance: particularly the
thought of Confucius passed on in the Analects. In this stimulating
conversation, two leading thinkers from the Confucian and Buddhist
traditions discuss the timely relevance of a rejuvenated Confucian
ethics to some of the most urgent issues in the modern world:
Sino/Japanese/US relations; the transformation of society through
education and dialogue; and the role of world religions in
promoting human flourishing. Exploring correspondences between the
Confucian and Buddhist world-views, the interlocutors commit
themselves to a view of spirituality and religion that, without
blurring cultural difference, is focused above all on the
'universal heart': on harmony between people and nature that leads
to peace and to a hopeful future for all humanity.
China now attracts global attention in direct proportion to its
increasing economic and geopolitical power. But for millennia, the
philosophy which has shaped the soul of China is not modern
Communism, or even new forms of capitalism, but rather
Confucianism. And one of the most striking phenomena relating to
China's ascendancy on the world stage is a burgeoning interest,
throughout Asia and beyond, in the humanistic culture and values
that underlie Chinese politics and finance: particularly the
thought of Confucius passed on in the Analects. In this stimulating
conversation, two leading thinkers from the Confucian and Buddhist
traditions discuss the timely relevance of a rejuvenated Confucian
ethics to some of the most urgent issues in the modern world:
Sino/Japanese/US relations; the transformation of society through
education and dialogue; and the role of world religions in
promoting human flourishing. Exploring correspondences between the
Confucian and Buddhist world-views, the interlocutors commit
themselves to a view of spirituality and religion that, without
blurring cultural difference, is focused above all on the
'universal heart': on harmony between people and nature that leads
to peace and to a hopeful future for all humanity.
Chinese Gleams of Sufi Light investigates, for the first time in a
Western language, the manner in which the Muslim scholars of China
adapted the Chinese tradition to their own needs during the
seventeenth and eighteenth centuries. The book surveys the
1400-year history of Islam in China and explores why the four books
translated from Islamic languages into Chinese before the twentieth
century were all Persian Sufi texts. The author also looks
carefully at the two most important Muslim authors of books in the
Chinese language, Wang Tai-yu and Liu Chih. Murata shows how they
assimilated Confucian social teachings and Neo-Confucian
metaphysics, as well as Buddhism and Taoism, into Islamic thought.
Hsieh Liang-tso (c.1050-c.1120, known as master Shang-ts'ai) was one of the leading direct disciples of Ch'eng Hao and Ch'eng I, the two brothers who were the early leaders of the Confucian revival known as Neo-Confucianism in Northern Sung China. This book presents a focused analysis of the core value of Confucian thought, namely the jen (humanity or co-humanity), through an investigation of Hsieh Liang-tso's analysis of the Analects of Confucius. Selover argues that Hsieh's handling of key issues in interpreting and applying the Confucian Analects, his experiental reasoning as well as his deference to scriptural classics and earlier tradition, bear important similarities to the practice of theology in Western religious traditions. The volume also contains a translation of Hsieh's commentary on the Analects, and a foreword by the renowned scholar of Confucianism, Tu Wei-ming.
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