Readings in Classical Chinese Philosophy

Readings in Classical Chinese Philosophy

Bryan W. Van Norden

Language: English

Pages: 416

ISBN: 0872207803

Format: PDF / Kindle (mobi) / ePub


This new edition offers expanded selections from the works of Kongzi (Confucius), Mengzi (Mencius), Zhuangzi (Chuang Tzu), and Xunzi (Hsun Tzu); two new works, the dialogues Robber Zhi and White Horse; a concise general introduction; brief introductions to, and selective bibliographies for, each work; and four appendices that shed light on important figures, periods, texts, and terms in Chinese thought.

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but we do know that his theories were often debated and discussed in the succeeding Han dynasty, especially during the height of the so-called Huang-Lao movement. After the Han it is difficult to find any thinker who refers to themselves as a Legalist, but by that point, many of the basic tenets of Legalism had already been incorporated into the ideology of imperial Confucianism, where they continued to be used right down into the modern era. Chapter Five: The Way of the Ruler3 The Way is

vast. To understand that one should employ Wang Liang if one wants to travel swiftly over great distances, but not understand that one should employ the worthy and the capable if one wants to promote what is beneficial and get rid of what is harmful—this is the kind of misfortune that comes from not understanding things of the same category. Yao and Shun are the Wang Liangs of governing the people.” In response to the previous critic I say, “Shenzi maintains that the power of position is

(c. 350–275 B.C.E.). Also known as Shen Dao , an important figure within the Fajia, “Legalist School” (see Important Terms). Shenzi developed the doctrine of “the power of position” (shi , an idea that directly influenced Han Feizi’s thought. According to the doctrine of shi, the key to a rulers success lies in his ability to maintain his sociopolitical superiority over his subjects so that he can use the power and prestige of his position to intimidate people into obeying his commands. This idea

provide strong if not entirely compelling motivation to act for anyone who is able to understand them; presented with a superior argument, thinking people act accordingly. Mozi’s later followers lasted until the time of the short-lived Qin dynasty when the movement seems to have suddenly come to an end. The reasons for this are not well documented, but most likely a paramilitary group such as the Mohists would never have been tolerated by and could not survive during the centralized and

“Against Confucians” chapters.) Secondary Works Graham, A. C. 1978 Later Mohist Logic, Ethics and Science. Hong Kong: The Chinese University Press. (A brilliant reconstruction, translation, and analysis of later Mohist philosophy and science.) 1985 Divisions in Early Mohism Reflected in the Core Chapters of Mo-tzu. Singapore: National University of Singapore, Institute of East Asian Philosophies. (An intriguing though speculative study that argues that the synoptic chapters can be

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