Life itself has long gone unnoticed in Confucian texts since the Qin and Han dynasties, which is similar to the forgetting of Being, per se, in the Western philosophy after the Axial Period, according to Heidegger. Today, there is a philosophical mission to return life to Confucianism, restoring and reconstructing Confucianism in the perspective of a comparison between Confucianism and Husserl's Phenomenology. The author reduces the features of life to the essence of a thing but returns to life as the essence of Being. The author rejects the idea of post-philosophy in order to reconstruct the metaphysical and the post-metaphysical gradations of Confucianism. These gradations are made along three strata in the life of human beings-no-being of anything (a life comprehension), metaphysical thinghood (the absolute Being), and post-metaphysical things (the relative beings). In this way we have a full understanding of the idea of Confucianism.
Life itself has long gone unnoticed in Confucian texts since the Qin and Han dynasties, which is similar to the forgetting of Being, per se, in the Western philosophy after the Axial Period, according to Heidegger. Today, there is a philosophical mission to return life to Confucianism, restoring and reconstructing Confucianism in the perspective of a comparison between Confucianism and Husserl's Phenomenology. The author reduces the features of life to the essence of a thing but returns to life as the essence of Being. The author rejects the idea of post-philosophy in order to reconstruct the metaphysical and the post-metaphysical gradations of Confucianism. These gradations are made along three strata in the life of human beings-no-being of anything (a life comprehension), metaphysical thinghood (the absolute Being), and post-metaphysical things (the relative beings). In this way we have a full understanding of the idea of Confucianism.
Since Christianity was re-introduced to China in the early nineteenth century, Chinese Christianity has undergone a holistic “transfiguration” which both truthfully restores ante-Nicene Christianity and successfully adapts to the cultural contexts of Chinese and other societies. The theoretical and theological diversity of this book is consistent with that of traditional Chinese religious writings as well as that of the ante-Nicene fathers but may be deemed un-theoretical, un-academic, or un-theological by those theologians who received Western theological training, as that tends to be too hegemonic, emotionless, and archaic in the eyes of lay believers.
Classic pragmatic theories emphasize the linguistic aspect of illocutionary acts and forces. However, as multimodality has gained importance and popularity, multimodal pragmatics has quickly become a frontier of pragmatic studies. This book adds to this new research trend by offering a perspective of situated discourse in the Chinese context. Using the multimodal corpus approach, this study examines how speakers use multiple devices to perform illocutionary acts and express illocutionary forces. Not only does the author use qualitative analysis to study the types, characteristics, and emergence patterns of illocutionary forces, he also performs a quantitative, corpus-based analysis of the interaction of illocutionary forces, emotions, prosody, and gestures. The results show that illocutionary forces are multimodal in nature while meaning in discourse is created through an interplay of an array of modalities. Students and scholars of pragmatics, corpus linguistics, and Chinese linguistics will benefit from this title.
Temples dedicated to Confucius are found throughout China and across East Asia, dating back over two thousand years. These sacred and magnificent sanctuaries hold deep cultural and political significance. This book brings together studies from Chin-shing Huang’s decades-long research into Confucius temples that individually and collectively consider Confucianism as religion. Huang uses the Confucius temple to explore Confucianism both as one of China’s “three religions” (with Buddhism and Daoism) and as a cultural phenomenon, from the early imperial era through the present day. He argues for viewing Confucius temples as the holy ground of Confucianism, symbolic sites of sacred space that represent a point of convergence between political and cultural power. Their complex histories shed light on the religious nature and character of Confucianism and its status as official religion in imperial China. Huang examines topics such as the political and intellectual elements of Confucian enshrinement, how Confucius temples were brought into the imperial ritual system from the Tang dynasty onward, and why modern Chinese largely do not think of Confucianism as a religion. A nuanced analysis of the question of Confucianism as religion, Confucianism and Sacred Space offers keen insights into Confucius temples and their significance in the intertwined intellectual, political, social, and religious histories of imperial China.
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