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Buddhism And Zhu Xi’S Epistemology, Stephen C. Angle
Buddhism And Zhu Xi’S Epistemology, Stephen C. Angle
Stephen C. Angle
There are at least superficial reasons for thinking that Zhu Xi’s epistemology is significantly influenced by Chinese Buddhism. For one thing, in his youth Zhu studied with Kaishan Daoqian 開善道謙 (d. 1150?), a leading disciple of the most influential Chan teacher of the era, Dahui Zonggao大慧宗杲 (1089-1163). For another, his discussions of epistemology lean heavily on terms like “genuine knowing 真知” that also figure significantly in Buddhist discussions. As is well known, subsequent critics of the Daoxue movement with which Zhu was centrally associated regularly accused it of being strongly colored by Buddhism. Finally, modern scholars have also …
Tian As Cosmos In Zhu Xi's Neo-Confucianism, Stephen C. Angle
Tian As Cosmos In Zhu Xi's Neo-Confucianism, Stephen C. Angle
Stephen C. Angle
“Tian” is central to the metaphysics, cosmology, and ethics of the eight-hundred-year-long Chinese philosophical tradition we call “Neo-Confucianism,” but there is considerable confusion over what tian means—confusion which is exacerbated by its standard translation into English as “Heaven.” This essay analyzes the meaning of tian in the works of the most influential Neo-Confucian, Zhu Xi (1130-1200), presents a coherent interpretation that unifies the disparate aspects of the term’s meaning, and argues that “cosmos” does an excellent job of capturing this meaning, and therefore should be adopted as our translation of tian.
Reply To Critics [Of Sagehood], Stephen C. Angle
Reply To Critics [Of Sagehood], Stephen C. Angle
Stephen C. Angle
One could ask for no more generous yet stimulating a set of critics than Professors Swanton, Tiwald, and Marchal.1 In this short reply, I will take up each in turn.