From the “alternative school of principles” to the lay buddhism: On the conceptual features of modern consciousness-only school from the perspective of the evolution of thought during the Ming and Qing dynasties [Book Review]
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Frontiers of Philosophy in China 4 (1):64-87 (2009)
The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty. The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history, offering a theoretical foundation for a new academic movement that gradually suspended issues studied by the School of Mind. But the suspension of these issues does not mean they were resolved. For Peng Shaosheng, xinzong 心宗 (the Doctrine of Mind) has emerged from a bottleneck in the development of the Confucian yi li zhi xue 义理之学 (doctrine of meanings and principles): The only way to find the transcendent connection between the doctrine of meanings and principles and the Dao was through the internality of belief. In this case, the Lay Buddhists, represented by Peng Shaosheng, Wang Dashen and Luo Yougao, as lixue biepai 理学别派 (Alternative School of Principles), played the role that the School of Mind had undertaken in the late Ming Dynasty, thus becoming a shelter for the Confucian doctrine of meanings and principles. To a certain extent, the revival of weishixue 唯识学 (the Consciousness-Only School) during modern times was simply a continuance of the “Alternative School of Principles”. It took over the Lay Buddhist theme of the doctrine of meanings and principles of the Qing Dynasty and tried to construct a new pattern of learning for Confucian classics that matched up with the doctrine of meanings and principles, offering a model of integration for the reconstruction of the Confucian tradition.
|Keywords||the Alternative School of Principles East and West Zhejiang Lay Buddhism the modern Consciousness-Only School 理学别派 浙东与浙西 士人佛学 近代唯识学|
|Categories||categorize this paper)|
|Through your library||Configure|
Similar books and articles
Shiling Xiang (2010). Inquiry Into the Transcendence of Tang Dynasty Confucians to Han Dynasty Confucians and the Transformation of Traditional Confucianism in Terms of Lunyu Bijie. Frontiers of Philosophy in China 5 (4):471-485.
Qingping Liu (2001). Is Mencius' Doctrine of 'Commiseration' Tenable? Asian Philosophy 11 (2):73 – 84.
Chunfeng Jin (2010). A Reconsideration of the Characteristics of Song-Ming Li Xue. Frontiers of Philosophy in China 5 (3):352-376.
Hans Kuehner (1999). Plurality and Confucian Orthodoxy: The Views of a Neglected Qing School of Thought. Journal of Chinese Philosophy 26 (1):49-88.
Richard Hayes (forthcoming). Madhyamaka. Stanford Encyclopedia of Philosophy.
Shuduo Gong (2007). Characteristics of Lixue in Qing Dynasty. Frontiers of Philosophy in China 2 (1):1-24.
Xiao Jie-Fu (1989). The Enlightenment of Anti-Neo-Confucian Thought During the Ming-Qing Dynasties. Journal of Chinese Philosophy 16 (2):209-235.
Genyou Wu (2010). A Preliminary Discussion of Dai Zhen's Philosophy of Language. Frontiers of Philosophy in China 5 (4):523-542.
Weixiang Ding (2011). Zhu Xi's Choice, Historical Criticism and Influence—An Analysis of Zhu Xi's Relationship with Confucianism and Buddhism. Frontiers of Philosophy in China 6 (4):521-548.
Added to index2009-01-28
Total downloads3 ( #220,966 of 1,014,523 )
Recent downloads (6 months)1 ( #65,012 of 1,014,523 )
How can I increase my downloads?