Dao and Brahman : The Phenomenon of Primordial Supreme Unity

2013

This is a pioneering work which deserves unequivocal endorsement for its many merits. Before I go into spelling them out, however, it would be useful to list the various chapters in this edited volume in the interest of conveying the range of this work: "One, Water, and Cosmogony: Reflections on the ṚgVeda X.129 and the Taiyi sheng shui" (Zhihua Yao); "Exploring Parallels between the Philosophy of Upaniṣads and Daoism" (Ram Nath Jha); "The Way of Silent Realization: Ineffability and Rationality in the Philosophical Mysticisms of Śaṅkara and Zhan Ruoshui" (Sophia Katz); "Impermanence and Immortality: The Concept of pañca-skandha in Buddhism and in Twofold Mystery Daoism" (Friederike Assandri); "Li and Dharma: Gandhi, Confucius, and Virtue Aesthetics" (Nicholas F. Gier); "Ethics and Metaphysics in the Bhagavadgītā and Classical Chinese Thought" (Ithamar Theodor); "Communal Moral Personhood and Moral Responsibility in the Analects and the Bhagavadgītā" (Alexus McLeod); "Ethics of Compassion: Buddhist Karuṇāand Confucian Ren" (Tim Connolly); "Why "Besire" is not Bizarre: Moral Knowledge in Confucianism and Hinduism" (Yong Huang); "Yoga and Daoyin: History, Worldview, and Techniques" (Livia Kohn); "The Emergence of Classical Medicine in Ancient China and India" (Wei Zhang); "Health, Illness, and the Body in Buddhist and Daoist Self-Cultivation" (Joshua Capitanio); "Indic Influence on Chinese Language" (Guang Xing); "Magical Alphabet in the Indian and Chinese Minds: From the Garland of Letters to Master Pu'an's Siddham Mantra" (Bill M. Mak); "Mixed up on 'Matching Terms' (geyi): Confusions in Cross-Cultural Translation" (John M. Thompson); "The Ludic Quality of Life: A Comparison of

China’s two great institutionalized religions, Daoism and Buddhism, were createdin opposition to the popular or common religion of the people and the state, which fo-cused on ancestors and deities that accepted blood sacrifice in return for blessings. Dur-ing the Song dynasty, a syncretic conception of this common sacred realm emerged, acosmos that is continuous and all-encompassing, incorporating all sorts of gods, tran-scendents, buddhas and demons in a ranked administrative hierarchy. In post-SongChina, this assured a respected place for the transcendent figures of the organized faithsin a pantheon that was not threatening and provided a continuing revenue stream for both through their specializations in Buddhist funeral and mourning services and Daoistrites of cosmic renewal that confirmed local gods in their positions. In this paper I firstsketch out the main characteristics of the common religion, then introduce the critiquesof this common religion that informed the rise of Daoism and Buddhism. I then consider various sorts of accommodations attempted by the two faiths, such as the incorporationof local deities as the door gods or temple guardians of Buddhist monasteries or the in-corporation of local notables into the lower echelons of the Daoist heavens. Turning tothe socio-economic and political changes of the Song, I relate these to religious innova-tion, such as the development of the “ritual master” (fashi) class of religious professionaland the hybrid Thunder Rites that proved so effective in dispelling the demons that plagued the men of the Song. Finally, I consider the amalgamation of Daoism and com-mon religion in the cults to the gods who would dominate the religious world of lateimperial China, like Wenchang, Guandi, and Mazu.

Cahiers d'Extrême-Asie, 2011

Frontiers of Philosophy in China, 2015

2016

but essentially dynamic, proleptic, an anticipation of the entirety, the concreteness, the totality that we ever intends...It intends everything about everything.” 17 Therefore, one may employ Lonergan’s transcendental method to study any concrete subject, helping him to mature through various levels of consciousness accordingly. Examining a Catholic Theology of Energies in Terms of Lonergan’s Method What follows are attempts to examine the present form of Catholic Theology of Energies or Qis in terms of the eight distinct interacting functional specialties spelled out in Lonergan’s transcendental method. As mentioned, these eight distinct, dynamic, interrelated, self-transcending tasks are required in one’s proper process of doing theology or any serious scientific thinking, i.e., research, interpretation, history, dialectic, foundations, doctrines, systematics, and communications. In turn, the author has discovered that there are at least two major fields in which great improvemen...

China Review International, 2010

v Contents Contents Contents Inaugural Editorial for the Yearbook of Chinese Theology vii Paulos Huang List of Tables ix List of Contributors xiv Part 1 Systematic Theology and Chinese Humanities 1 Chinese Religions and a Harmonious World 3 Xinping Zhuo 2 Threefold Thinking on the Sinicization of Christianity 12 Zhigang Zhang Part 2 Practical Theology in Chinese Context 3 Reverence for Life and Living with Reverence in the 21st Century: Meditations by a Ruified Christian 27 Lauren F. Pfister 4 The Dimension of the Human-God Relation in the Thought-picture of Chinese Contemporary Art 53 Changping Zha Part 3 Church History in China 5 Correspondence between the Taiping Heavenly Chronicle (Taiping tianri 太平天日) and the "Revelation" 71 Weichi Zhou 6 Religion and Marriage: The Reconstruction of the Network of Marriage in a Catholic Community in Eastern Fujian Province 108 Xianqing Zhang vi Contents Part 4 Biblical and Scriptural Studies 7 Differences in Family Values Between Greek Mythologies & Hebrew Patriarchal Legends 125 Gong Liang 8 The Understanding of the Bible among the General Public in Mainland China: A Survey on the "Bullet Curtain" of The Bible 139 Zhenhua Meng Part 5 Comparative Religious and Cultural Studies 9 Chinese New Leftism Between the Leviathan of State and the Wild Horse of Liberalism in the Light of Christianity 163 Paulos Huang 10 Person and Shen 身: An Ontological Encounter of "Nestorian" Christianity with Confucianism in Tang China 202 Donghua Zhu Part 6 A Review and Academic Report 11 Approaching Civil Society under Construction: Protestant Churches in China in 2010, Responsibility and Introspection 217 Haibo Huang Index 249 251 Contents Contents v Contents v InauguralEditorialforBrillYearbookofChineseTheology vii InauguralEditorialforBrillYearbookofChineseTheology vii PaulosHuang vii ListofTables ix ListofTables ix ListofContributors x ListofContributors x Chapter1 3 ChineseReligionsandaHarmoniousWorld 3 XinpingZhuo viii InauguralEditorial tothejournal'sthemesmayalso,thoughnotalways,bepublishedinthisyearbook. Forthepurposesofthisyearbook,"theology"isunderstoodinthebroadest sensetorefertothestudyofChristianity,includingvariousspiritualandmeaning-makingsystemsofbeliefandpractice."Chinese"isseentoincludethesocieties of mainland China,Taiwan, Hong Kong, and Macau, as well as the Chinesediasporacommunitiesthroughouttheworld.Theyearbookalsowel-comesstudiesthatcompareChristianityinChinatootherreligionsinChina andelsewhere.

The Journal of Asian Studies, 2005

2013

this publication has been typeset in the multilingual "brill" typeface. With over 5,100 characters covering Latin, iPA, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.com/brill-typeface. issn isbn 978-90-04-23510-6 (vol. 1 hardback) isbn 978-90-04-23511-3 (vol. 2 hardback) isbn 978-90-04-23512-0 (vol. 3 hardback) isbn 978-90-04-23513-7 (vol. 4 hardback) isbn 978-90-04-23509-0 (set hardback) isbn (e-book)