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An Introduction to Chinese Philosophy by Karyn L. Lai

By Karyn L. Lai

This accomplished introductory textbook to early chinese language philosophy covers a number philosophical traditions which arose through the Spring and Autumn (722-476 BCE) and Warring States (475-221 BCE) sessions in China, together with Confucianism, Mohism, Daoism, and Legalism. It considers innovations, subject matters and argumentative tools of early chinese language philosophy and follows the improvement of a few principles in next classes, together with the creation of Buddhism into China. The booklet examines key concerns and debates in early chinese language philosophy, cross-influences among its traditions and interpretations by means of students as much as the current day. The dialogue attracts upon either basic texts and secondary resources, and there are feedback for extra analyzing. it will be a useful consultant for all who're drawn to the rules of chinese language philosophy and its richness and carrying on with relevance.

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Ames and Rosemont Jr 1998a: 107–8) There is no unqualified support in the Analects either for an ‘inner’ or ‘outer’ morality. Nevertheless, it is worth examining more of its passages to gain a better understanding of ren and li and their implications for contemporary debates. 27 28 An Introduction to Chinese Philosophy Ren is Fundamental Analects 3:3 asserts the priority of ren over li: The Master said, “What has a person who is not authoritative (ren ҕ) got to do with observing ritual propriety (li⾂)?

A father covers for his son, and a son covers for his father. ” (trans. Ames and Rosemont Jr 1998a: 166–7) Some people feel at a loss to explain how Confucius, known widely as the founder of Confucian ethics, could make such immoral prescriptions, and Analects 13:18 is often viewed with moral distaste because it endorses lying. But if we continue to reflect on this passage, there are more questions we want to ask. These include, What were the punishments, if any, for theft? What was the worth of a sheep?

Instead, we might read it in order to understand the complexities associated with the process of moral reasoning as the early Confucians understood it. If this is correct, we may gain an understanding of how the Confucians studied the ancient texts (Analects 8:8, 1:15; 7:18; 8:3) and learnt from experiences of enlightened people in the past, that is, understanding how others may have acted admirably or fallen short of particular requirements (Analects 7:22). Seen in this light, the Analects is a collection of diary entries of other people’s behaviours rather than a book of authoritative sayings or a comprehensive and systematic philosophical treatise.

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