A Source Book in Chinese Philosophy
Page 97
Ch. 21. Seng-chao’s Doctrine of Reality
See Fung, History, vol. 2, pp. 258-270, Short History, pp. 246-248, Spirit of Chinese Philosophy, pp. 146-155, and Liebenthal, Book of Chao, pp. 46-66 (translation) and pp. 21-38 (study).
Ch. 22. The Philosophy of Emptiness: Chi-tsang of the Three-Treatise School
Basic references are: Fung, History, vol. 2, pp. 293-299, Short History, pp. 245-246, Takakusu, Buddhist Philosophy, pp. 96-107, and Chan, Religious Trends, pp. 102-103.
Ch. 23. Buddhist Idealism: Hsüan-tsang of the Consciousness-Only School
Fung, History, vol. 2, pp. 299-338, Takakusu, Buddhist Philosophy, pp. 80-95, Keith, Buddhist Philosophy, pp. 242-251, Thomas, Buddhist Thought, pp. 230-248, Chan, Religious Trends, pp. 105-135, are all important. Expert translation of Hsüan-tsang’s work is La Vallée-Poussin’s Le siddhi de Hiuan-Tsang, and those of Vasubandhu’s works are Hamilton, Treatise in Twenty Stanzas and Lévi, L’étude du Système Vijñaptimātra.
Ch. 24. The T’ien-t’ai Philosophy of Perfect Harmony
Excellent accounts are given in Fung, History, vol. 2, pp. 360-386, Takakusu, Buddhist Philosophy, pp. 126-141, Chan, Religious Trends, pp. 95-105, and Petzold, Tendai Teaching, pp. 1-49. On the Lotus Scripture, see Chan, “The Lotus Sūtra,” in de Bary, ed., Approaches to the Oriental Classics, pp. 153-165.
Ch. 25. The One-and-All Philosophy: Fa-tsang of the Hua-yen School
For good discussions, see Fung, History, vol. 2, pp. 339-359, Takakusu, Buddhist Philosophy, pp. 29-56, 108-125, and Chan, Religious Trends, pp. 95-105.
Ch. 26. The Zen (Ch’an) School of Sudden Enlightenment
Much of the tremendous literature on Zen is inspirational rather than philosophical. Good systematic presentations are Fung, History, vol. 2, pp. 386-406, Short History, pp. 255-265, Spirit of Chinese Philosophy, pp. 156-174, Chen-chi Chang, Practice of Zen, passim, Takakusu, Buddhist Philosophy, pp. 153-165, and Chan, trans., Platform Scripture, Introduction. For historical and mystical approaches to Zen, see Hu, “Chan (Zen) Buddhism in China,” pew, 3, pp. 3-24, and Suzuki, “Zen: A Reply to Hu Shih,” ibid., pp. 25-46. A brief history of Zen is contained in Dumoulin, Development of Chinese Zen, pp. 3-44. Special topics are discussed in Suzuki’s well-known series of Essays in Zen Buddhism. His Studies in the Lankāvatāra is an authoritative philosophical study. More general treatises on special subjects are his Studies in Zen, and Zen Doctrine of No-Mind, and also Chan’s “Transformation of Buddhism in China,” pew, 7, pp. 107-116. For translations of Zen works, aside from Suzuki and Dumoulin mentioned above, see under Lankāvatāra sūtra, Hui-neng, Shen-hui, Hui-hai, Hsi-Yün, and Chan. Also see Day, Philosophers of China, pp. 129-159.
Ch. 27. The Revival of Confucianism: Han Yü and Li Ao
Illuminating accounts are found in Fung, History, vol. 2, pp. 407-424, Carsun Chang, Neo-Confucian Thought, pp. 79-111, and Liu, Confucian Philosophy, pp. 138-143. Special problems are discussed in Chan, “Confucian Concept Jen,” pew, 4, pp. 303-304, de Bary, “Reappraisal of Neo-Confucianism,” in Wright, Studies in Chinese Thought, pp. 83-88, and Rideout, “Context of the Yüan Tao and Yüan Hsing,” bsoas, 12, pp. 403-408.
Ch. 28. The Neo-Confucian Metaphysics and Ethics in Chou Tun-i
Systematic treatments have been given in Fung, History, vol. 2, pp. 434-451, Short History, pp. 269-272, Carsun Chang, Neo-Confucian Thought, pp. 137-158, Alfred Forke, Neueren chinesischen Philosophie, pp. 45-56, and Chow, Philosophie morale, pp. 80-140. For a French translation of the T’ung-shu (On Understanding the Book of Changes), see Chow, pp. 163-188, and for translations of selections, see Hsü, Neo-Confucian Thought, pp. i-vi, Graf, Djin-sï lu, vol. 2, passim, de Harlez, L’école philosophique moderne, pp. 25-32, and de Bary, Chinese Tradition, pp. 513-515.
Ch. 29. The Numerical and Objective Tendencies in Shao Yung
General surveys are: Fung, History, vol. 2, pp. 451-476, Short History, pp. 272-278, Carsun Chang, Neo-Confucian Thought, pp. 159-167, Liu, Confucian Philosophy, pp. 155-157, and Alfred Forke, Neueren chinesischen Philosophie, pp. 18-40. de Harlez, L’école philosophique moderne, pp. 82-110, and de Bary, Chinese Tradition, pp. 516-520, offer limited translations.
Ch. 30. Chang Tsai’s Philosophy of Material Force
See Fung, History, vol. 2, pp. 477-498, Short History, pp. 278-280, Spirit of Chinese Philosophy, pp. 175-179, Carsun Chang, Neo-Confucian Thought, pp. 167-183, and Liu, Confucian Philosophy, pp. 157-159. C. I. T’ang, “Chang Tsai’s Theory of Mind,” pew, 6, pp. 113-136, Chan, “The Concept of Man in Chinese Thought,” in Radhakrishnan and Raju, ed., Concept of Man, pp. 177-182, and his “Neo-Confucian Solution of the Problem of Evil,” bihpas, 28, pp. 780-783, are excellent discussions. Translations can be found in Eichhorn, “Die Westinschrift,” akm, 22, pp. 9-75, Hsü, Neo-Confucian Thought, pp. vi-xii, Graf, Djin-sï lu, vol. 2, passim, de Harlez, L’école philosophique moderne, pp. 36-76, and de Bary, Chinese Tradition, pp. 521-525.
Ch. 31. The Idealistic Tendency in Ch’eng Hao and
Ch. 32. The Rationalistic Tendency in Ch’eng I
Good studies are: Fung, History, vol. 2, pp. 498-532, Short History, pp. 281-293, Spirit of Chinese Philosophy, pp. 179-186, Graham, Two Philosophers, pp. 3-151, Carsun Chang, Neo-Confucian Thought, pp. 185-229, Liu, Confucian Philosophy, pp. 159-160, Chan, “Confucian Concept Jen,” pew, 4, pp. 311-314, and his “Neo-Confucian Solution of the Problem of Evil,” bihpas, 28, pp. 784-791. Extensive translations are found in Ts’ai, Philosophy of Ch’eng I, and limited translation in Graf, Djin-sï lu, vol. 2, passim, and de Bary, Chinese Tradition, pp. 527-533, 559-564.
Ch. 33. The Unity of Mind and Principle in Lu Hsiang-shan
Fung, History, vol. 2, pp. 572-579, 585-592, Huang, Lu Hsiang-shan, pp. 30-97, Carsun Chang, Neo-Confucian Thought, pp. 146-151, 285-307, Creel, Chinese Thought, pp. 209-213, and Cady, Lu Hsiang-shan, pp. 348-415, are all excellent. There are extensive translations in Cady, pp. 95-115, 129-180, and brief selections in de Bary, Chinese Tradition, pp. 565-569.
Ch. 34. The Great Synthesis in Chu Hsi
Valuable studies are Fung, History, vol. 2, pp. 533-571, Short History, pp. 294-306, Spirit of Chinese Philosophy, pp. 186-192, Carsun Chang, Neo-Confucian Thought, pp. 146-151, 243-283, 290-336, Liu, Confucian Philosophy, pp. 160-164, Creel, Chinese Thought, pp. 206-209, Bruce, Chu Hsi, pp. 99-314, Hsü, Neo-Confucian Thought, pp. 25-146, and Alfred Forke, Neueren chinesischen Philosophie, pp. 164-202. For superior discussions on special problems, see Needham, Scientific Thought, pp. 496-505, Bodde, “The Chinese View of Immortality,” rr 6, pp. 369-383, Graf, Djin-sï lu, vol. 1, pp. 278-286, Chan, “Confucian Concept Jen,” pew, 4, pp. 307-314, his “Synthesis in Chinese Metaphysics,” in Moore, Essays, pp. 163-177, and his “Neo-Confucianism and Chinese Scientific Thought,” pew, 6, pp. 301-310, Sargent, Tchou Hi centre le Bouddhisme, pp. 10-45, and his “Tchou Hi en matière de methodologie,” ja, 243, pp. 213-228. For translations, see Bruce, Philosophy of Human Nature, Graf, vol. 2, Pang, L’idée de Dieu, pp. 73-119, Le Gall, Tchou Hi, pp. 81-123, de Harlez, La Siao Hio, Wieger, Textes philosophiques, pp. 187-254, Sargent, pp. 55-148, de Bary, Chinese Tradition, pp. 536-557.
Ch. 35. Dynamic Idealism in Wang Yang-ming
Enlightening discussions are given in Fung, History, vol. 2, pp. 596-620, Short History, pp. 308-318, Carsun Chang, “Wang Yang-ming’s Philosophy,” pew, 5, pp. 3-18, and his Wang Yang-ming, pp. 13-73, Chan, Instructions for Practical Living, Introduction, his “How Buddhistic Is Wang Yang-ming,” pew, 11 (1962), 203-216, and his “Wang Yang-ming,” Encyclopedia Britannica, 1960, Hsü, Neo-Confucian Thought, pp. 138-146, T. T. Wang, “La Philosophie morale de Wang Yang-ming,” pp. 38-119, Liu, Confucian Philosophy, pp. 167-173. Iki, “Wang Yang-ming’s Doctrine of Innate Knowledge,” pew, 11, pp. 27-44, and Day, Philosophers of China, pp. 215-228. For translations, see Chan’s rendering of Wang’s works, which supplants Henke, Philosophy of Wang Yang-ming, and selections in de Bary, Chinese Tradition, pp. 571-581.
Ch. 36. The Ma
terialism of Wang Fu-chih
One can have a glimpse in Fung, History, vol. 2, pp. 641-643, 648-649. Lin Mousheng’s Men and Ideas, pp. 200-214, deals with Wang’s political thought. For translation, see de Bary, Chinese Tradition, pp. 597-606.
Ch. 37. Practical Confucianism in Yen YÜan
Not much material. Fung, History, vol. 2, pp. 631-639, 644-648, and Creel, Chinese Thought, pp. 224-226 are satisfactory for a general survey.
Ch. 38. Tai Chen’s Philosophy of Principle as Order
See Fung, History, vol. 2, pp. 651-672, and Creel, Chinese Thought, pp. 226-234 for good discussions. Summaries of Tai’s philosophy are given in Chan’s “The Story of Chinese Philosophy,” in Moore, ed., Philosophy East and West, pp. 65-68, and his “Neo-Confucianism,” in MacNair, ed., China, pp. 261-263. Hummel, Eminent Chinese, pp. 695-700 gives a general account of his life, works, and ideas.
Ch. 39. K’ang Yu-wei’s Philosophy of Great Unity
By far the best study is Hsiao, Kung-ch’üan’s “K’ung Yu-wei and Confucianism,” ms 18, 96-212. Fung, History, vol. 2, pp. 676-705 is good. Account of his life and translation of his Ta T’ung-shu (Book of Great Unity) is found in Thompson, Ta T’ung-shu. See also Lo, Jung-pang, ed., K’ang Yu-wei for good studies.
Ch. 40. The Philosophy of Humanity (Jen) in T’an Ssu-t’ung
The best study is Fung, History, vol. 2, pp. 691-705. For comprehensive studies, see Oka, “The Philosophy of T’an Ssu-t’ung,” poc, 9, pp. 1-47, and Kiang Shao-yuen, “The Philosophy of Tang-Ssu-Tung,” op, 36, pp. 449-471. Talbott’s “T’an Ssu-t’ung and the Ether,” in Sakai, ed., Studies on Asia, 1960, pp. 20-34, dealing with science, is helpful. There is a general account in Hummel, Eminent Chinese, pp. 702-705.
Ch. 41. Chang Tung-sun’s Theory of Knowledge
Only one of Chang’s works is available in English: “A Chinese Philosopher’s Theory of Knowledge,” Etc., 9, pp. 203-226. There are short summaries of his thought in Chan, “Trends in Contemporary Philosophy,” in MacNair, ed., China, pp. 319-320, and Brière, Fifty Years of Chinese Philosophy, pp. 66-72.
Ch. 42. The New Rationalistic Confucianism: Fung Yu-lan
For his own summary of his ideas, see his Short History, pp. 334-342. For a summary and discussion, see Chan, Religious Trends, pp. 43-53, and Day, Philosophers of China, pp. 330-346. Shorter summaries are found in Chan, “Philosophies of China,” in Runes, ed., Twentieth Century Philosophy, pp. 562-567, or his “Trends in Contemporary Philosophy,” in MacNair, ed., China, pp. 326-330, and Brière, Fifty Years of Chinese Philosophy, pp. 50-53. See also Sheehan, A Summary of Fung Yu-lan’s Hsin Yüan-jen.
Ch. 43. The New Idealistic Confucianism: Hsiung Shih-li
Hsiung is virtually unknown in the West. For a summary of his philosophy and his criticism of Buddhism, see Chan, Religious Trends, pp. 32-43, 126-135. A very brief resume is also found in Brière, Fifty Years of Chinese Philosophy, pp. 48-50, Day, Philosophers of China, pp. 327-330, and Chan, “Trends in Contemporary Philosophy,” in MacNair, ed., China, p. 324.
Ch. 44. Chinese Philosophy in Communist China
There is a brief account in Brière, Fifty Years of Chinese Philosophy, pp. 75-85. Some reference, though little, is contained in T. K. David, Philosophy in Contemporary China, fecr, 23, pp. 35-37, and Willetts, “Philosophy in Changing China,” Humanist, 71, no. 9, pp. 22-24. For Fung Yu-lan, see his “Philosophy in New China,” ew, 1952, pp. 105-107; “I Discovered Marxism-Leninism,” pc, 1950, no. 6, pp. 10-11, 21; and “Problems in the Study of Confucius,” ibid., 1957, no. 1, pp. 21-22, 27-31. Dai Shen-yu’s comparative study in his Mao Tse-tung and Confucianism, is quite instructive.
The following list includes works in the European languages referred to in this work. For a longer list, see Chan, Outline and Annotated Bibliography.
Asaṅga, Le somme du Grand Véhicule, trans. into French by Étienne Lamotte, 2 vols., Louvain, Bureaux du Muséon, 1938-1939.
Aśvagosha, Aśvaghosa’s Discourse on the Awakening of Faith in the Mahāyāna, trans. by Teitarō Suzuki. Chicago. Open Court, 1900.
Baynes, Cary F., trans. See I ching.
Belpaire, B., trans. See Yang Hsiung.
Blackney, R. B., trans. See Lao Tzu.
Blofeld, John, trans. See Hsi-yün, Huang-po, and Hui-hai.
Bodde, Derk, “The Chinese View of Immortality: Its Expression by Chu Hsi and Its Relationship to Buddhist Thought,” Review of Religion, 6 (1942), 369-383.
———, “On Translating Chinese Philosophical Terms,” Far Eastern Quarterly 14 (1955), 235-237.
———, “A Perplexing Passage in the Confucian Analects,” Journal of the American Oriental Society, 53 (1933), 347-351.
———, trans. See Fung Yu-lan.
Boodberg, Peter, “The Semasiology of Some Primary Confucian Concepts,” Philosophy East and West, 2 (1953), 327-330.
Book of Changes. See I ching.
Book of History. See Shu ching.
Book of Mencius. See Mencius.
Book of Odes. See Shih ching.
Bruce, J. Percy, Chu Hsi and His Masters, London, Probsthain, 1923.
———, trans. See Chu Hsi.
———, “The Theistic Import of the Sung Philosophy,” Journal of the North China Branch of the Royal Asiatic Society, 49 (1918), 111-127.
Cady, Lyman Van Law, “The Philosophy of Lu Hsiang-shan, A Neo-Confucian Monistic Idealist,” typescript, 2 vols., New York, Union Theological Seminary, 1939.
Chai, Ch’u, “Neo-Confucianism of the Sung-Ming Periods,” Social Research, 18 (1951), 370-392.
———, with Winberg Chai. The Story of Chinese Philosophy, paperback. New York: Washington Square Press, 1961.
Chan, Wing-tsit, Articles on Ch’i, Jen, Li, etc., in Dagobert D. Runes, ed., The Dictionary of Philosophy, New York, Philosophical Library, 1942, passim.
———, “The Chinese Concept of Man in Chinese Thought,” in S. Radhakrishnan and P. T. Raju, ed., The Concept of Man: A Study in Comparative Philosophy, London, Allen and Unwin, 1960, pp. 158-205.
———, “Chinese Philosophy,” Encyclopedia Britannica, 1960, vol. 5, pp. 581-584.
———, “Chinese Theory and Practice, with Special Reference to Humanism,” in Moore, ed., Philosophy and Culture, pp. 80-95.
———, “Confucianism,” ibid., vol. 6, pp. 237-239.
———, “The Evolution of the Confucian Concept Jen,” Philosophy East and West. 4 (1955), 295-319.
———, “How Buddhistic Is Wang Yang-ming?” Philosophy East and West, 12 (1962), pp. 203-216.
———,“The Lotus Sūtra,” in Wm. Theodore de Bary, ed., Approaches to the Oriental Classics, New York, Columbia University Press, 1959, pp. 153-165.
———, “Mencius,” Encyclopedia Britannica, 1960, vol. 15, pp. 239-240.
———, “The Neo-Confucian Solution of the Problem of Evil,” Studies Presented to Hu Shih on His Sixty-fifth Birthday, The Bulletin of the Institute of History and Philology, Academia Sinica, 28 (1957), 773-791.
———, “Neo-Confucianism and Chinese Scientific Thought,” Philosophy East and West, 6 (1957), 309-332.
———, An Outline and an Annotated Bibliography of Chinese Philosophy, New Haven, Far Eastern Publications, Yale University, 1961.
———, Religious Trends in Modern China, New York, Columbia University Press, 1953.
———, Review of A. C. Graham, Two Chinese Philosophers: Ch’eng Yi-ch’uan and Ch’eng Ming-tao, in Journal of the American Oriental Society, 79 (1959), 150-155.
———, “The Story of Chinese Philosophy,” in Charles A. Moore, ed., Philosophy—East and West, pp. 24-68.
———, “Synthesis in Chinese Metaphysics,” in Moore, ed., Essays in East-West Philosophy, pp. 163-177
———, “Transformation in Buddhism in China,” Philosophy East and West, 7 (1957-1958), 107-116.
———, “Wang Yang-ming,” Encyclopedia Britannica, 1960, vol. 23, pp. 320-321.
———, The Way of L
ao Tzu, a Translation and Study of the Tao-te ching, paperback, New York, Bobbs-Merrill, 1963.
———, See also Wang Yang-ming, de Bary, Hui-neng, and Takakusu.
Chang, Carsun, The Development of Neo-Confucian Thought, New York, Bookman Associates, 1957.
———, Wang Yang-ming, the Idealist Philosopher of the Sixteenth-Century China, New York, St. John’s University Press, 1962.
———, “Wang Yang-ming’s Philosophy,” Philosophy East and West, 5 (1955), 3-18; reprinted in Asian Culture (Spring 1959), 55-75.
Chang, Chen-chi, The Practice of Zen, New York, Harper, 1959.
Chang Chung-Yüan, “The Concept of Tao in Chinese Culture,” Review of Religion, 17 (1953), 115-132.
Chang Tung-sun, “A Chinese Philosopher’s Theory of Knowledge,” Etc.; A Review of General Semantics, 9 (1952), 203-226; reprinted in S. I. Hayakawa, ed., Our Language and Our World: Selections from Etc.: A Review of General Semantics, New York, Harper, 1959, pp. 299-323.
Changes, The Book of. See I ching.
Chavannes, Édouard, trans. See Ssu-ma Ch’ien.
Chen En-cheng, “Han Fei’s Principle of Government by Law,” Chinese Culture, 1, no. 4 (1958), 91-103.
Ch’en, Kenneth, “Neo-Taoism and the Prajña School during the Wei and Chin Dynasties,” Chinese Culture, 1, no. 2 (1957), 33-46.
Ch’en, L. T., trans. See Liang Ch’i-ch’ao.
Ch’eng I, “The Philosophy of Ch’eng I, A Selection of Texts from the Complete Works,” Typescript, New York, Columbia University, 1950; Ann Arbor, University Microfilms, 1950.
Chou Tun-i, Ein Beitrag zur Kenntnis der chinesischen Philosophie T’ung-Su des Ceu-tsi, mit Cu-hi’s Kommentare, trans. by Wilhelm Grube, 1890-1891, completed by Werner Eichhorn in Asia Major, 8 (1932), 23-104.
Chow Yih-ching, La Philosophie morale dans le Néo-Confucianisme (Tcheou Touen-Yi), Paris, Presses Universitaires de France, 1953.