By Amy Olberding (auth.), Amy Olberding (eds.)
This quantity surveys the main philosophical techniques, arguments, and commitments of the Confucian classic, the Analects. In thematically prepared chapters, major students offer an in depth, scholarly creation to the textual content and the sign rules ascribed to its protagonist, Confucius.
The quantity opens with chapters that mirror the newest scholarship at the disputed origins of the textual content and an outline of the wide commentarial culture it generated. those are by way of chapters that separately discover key components of the text’s philosophical panorama, articulating either the feel of innovations equivalent to ren, li, and xiao in addition to their position within the wider area of the textual content. a last part addresses well-known interpretive demanding situations and scholarly disputes in examining the Analects, comparing, for instance, the alignment among the Analects and modern ethical thought and the contested nature of its spiritual sensibility.
Dao spouse to the Analects deals a finished and whole survey of the text's philosophical idiom and issues, in addition to its background and a few of the liveliest present debates surrounding it. This publication is a perfect source for either researchers and complex scholars drawn to gaining larger perception into one of many earliest and such a lot influential Confucian classics.
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Additional info for Dao Companion to the Analects
1135–1139. 10 Since Wang does not specifically refer to the number of chapters in these two texts, he must assume that they had basically a similar or the same number of chapters as the ancient Analects. However, he specifies that the Hejian version had nine, implying it was significantly different from that of the three well-known versions, and its contents complemented theirs. E. re-edited SHUSUN Tong’s 叔孫通 anthology of ritual texts after Shusun’s death (Hanshu 22 in Ban 1962: 1480) and was connected with the compilation and transmission of Han classicist works such as the Book of Music (Yueji 樂記), Zhou Regulations (Zhou zhi 周制), and Prince Xian of Hejian’s Responses About Superior and Inferior in the Three Yong Palaces (Hejian Xian wang dui shangxia san yonggong 河間獻王對上下三雍宮), see Hanshu 30 in Ban 1962: 2342, 2352).
ZHU Xi 朱熹 (1130–1200), the great synthesizer of Neo-Confucianism, arranged these Four Books in a pedagogical order that, taken as a whole, constituted a complete Confucian curriculum. 10). But even before the Neo-Confucian canon of the Four Books was formed during the Song era, commentators as far back as the Han had linked the Analects with other classical texts primarily through the commentarial strategy of reading one classic off in terms of another. Thus the Han commentator MA Rong 馬融 (77–166) observed that in annotating one particular classic, he would necessarily incorporate the other classics.
In contrast, the Neo-Confucian canon of the Four Books is much more homogenous in almost every respect than is either the Hebrew or Christian Bible, and thus less rife with apparent internal contradictions. But even in the Analects, alert commentators found some inconsistencies. 2). 3). HAN Yu’s comment on these sayings: The first passage, in saying that men are by nature close to one another, indicates that men can through practice [move] upward or downward. But this [second] passage, in saying that the highest and the lowest do not change, indicates that men cannot change through practice.