A Revisionist Understanding of Zhang Zai's Development of Qi in the Context of his Critique of the Buddhist
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Asian Philosophy 20 (2):111-126 (2011)
In a comprehensive survey of contemporary scholarship on Zhang Zai's (1020-1077) development of the notion qi ( 'vital energy') in the context of his critique of the Buddhist, I observe that there is a prevalent imposition of a Western concept, namely, 'substance monism', on his understanding of qi . It is assumed that he posits that 'the myriad things ( wanwu )' and 'the vast emptiness ( taixu )' are simultaneously differentiated and unified in that they are but different manifestations of an undifferentiated singular entity, that is, qi . I argue that such understanding distorts the 'logic' of Zhang Zai's qi that accounts for the simultaneous differentiation and the unity of 'the myriad things' and 'the vast emptiness' in terms of relationally opposed polarities and the dynamic unity amongst them. I also argue that this understanding distorts his practical message that emphasizes the endeavor to create coherence among our differences without recourse to a realm of 'oneness' that transcends our differences
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References found in this work BETA
Wing-tsit Chan (1963). A Source Book in Chinese Philosophy. Princeton, N.J.,Princeton University Press.
Chung-Ying Cheng (1987). Li and Chi in the I Ching: A Reconsideration of Being and Non-Being in Chinese Philosophy. Journal of Chinese Philosophy 14 (1):1-38.
Kai-wing Chow (1993). Ritual, Cosmology, and Ontology: Chang Tsai's Moral Philosophy and Neo-Confucian Ethics. Philosophy East and West 43 (2):201-228.
Benjamin I. Schwartz (1985). The World of Thought in Ancient China. Belknap Press of Harvard University Press.
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