By Eric L. Hutton (eds.)
This quantity provides a finished research of the Confucian philosopher Xunzi and his paintings, which stocks an identical identify. It includes a number of disciplinary views and gives divergent interpretations. The disagreements display that, as with all different vintage, the Xunzi provides fertile flooring for readers. it's a resource from which they've got drawn—and will proceed to draw—different lessons.
In greater than 15 essays, the members study Xunzi’s perspectives on themes akin to human nature, ritual, song, ethics, and politics. additionally they examine his family with different thinkers in early China and look at his impression in East Asian highbrow history.
A variety of vital chinese language students within the tune dynasty (960–1279 CE) sought to censor the Xunzi. They notion that it provided a heretical and impure model of Confuciansim. for that reason, they directed learn clear of the Xunzi. This has decreased the recognition of the paintings.
However, the essays provided the following aid to alter this case. They open the text’s riches to Western scholars and students. The ebook additionally highlights the titanic impression the Xunzi has had on thinkers all through historical past, even on those that have been severe of it. total, readers will achieve new insights and a deeper figuring out of this crucial, yet usually ignored, thinker.
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Additional resources for Dao Companion to the Philosophy of Xunzi
It is remarkable how the individual sections discussed so far are not only selfcontained but also composed in different styles, ranging from what—on purely formal grounds of rhyme and meter—could be called “poetry” to the variety of prose patterns. , about the natural world, the realm of craftsmanship, or moral behavior) but also to different rhetorical figures and patterns of speech. ” 16 M. 124–26). To give just one example, in Han times the statement (or half-statement, as it is only part of a “couplet” here) “I once spent the whole day thinking, but it was not as good as what I learned in an instant” is attributed to Kongzi in the Da Dai Liji བྷᡤ䁈 and to Zisizi ᆀᙍᆀ in the Shuiyuan 䃚㤁.
51 The same question must be raised about chapter 23 which both Donald J. Munro and Robins—to my mind rather disingenuously—have labelled “a mess”; see Munro (1996: 198), Robins (2001– 02: 157). 30 M. Kern Moreover, unlike with the traditional reading of the text, we no longer struggle with questions of authorship, ideological diversity, or stylistic incoherence. We also no longer need to tie different parts of the Xunzi to the highly tentative reconstruction of different periods of XUN Kuang’s personal life.
If the first section in its present form is indeed one author’s original composition, it does not show him overly concerned with the cogency of his argument—or he relies on an audience of insiders capable of generating from his style a stringent line of thought. 27 25 Here, I differ from Knoblock’s assessment which is purely based on the comparison of the Xunzi with other transmitted sources. To say that these sources—especially the Da Dai Liji and the Hanshi waizhuan—seem to be quoting from the Xunzi and not vice versa is not the same as saying that whatever they quote did actually originate with the Xunzi.