David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Dao: A Journal of Comparative Philosophy 8 (1):13-27 (2009)
The notions of Di (Emperor), Shangdi (God in heaven), and Tian (Heaven) were endowed with a variety of meanings and were used to refer to different objects of worship in ancient Chinese religion. In different eras, Di referred to the earthly emperor as well as to the heavenly emperor; Tian referred to the physical sky as well as to a supreme personal god in different contexts. Hegel oversimplified these three notions when he characterized ancient Chinese religion as a kind of natural religion. This article aims to clarify Hegelâs misunderstanding of ancient Chinese religion by clarifying the meanings and references of these three notions as they appeared in the Yin-Shang and the Zhou Dynasties
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References found in this work BETA
Georg Wilhelm Friedrich Hegel (1984/2007). Lectures on the Philosophy of Religion. Oxford University Press.
Franklin Perkins (2006). Reproaching Heaven: The Problem of Evil in Mengzi. [REVIEW] Dao: A Journal of Comparative Philosophy 5 (2):293-312.
Kelly James Clark (2005). The Gods of Abraham, Isaiah, and Confucius. Dao: A Journal of Comparative Philosophy 5 (1):109-136.
Kurtis Hagen (2006). Sorai and the Will Oftian. Dao: A Journal of Comparative Philosophy 5 (2):313-330.
David E. Mungello (1979). Leibniz and Confucianism: The Search for Accord. Philosophy East and West 29 (2):241-242.
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