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
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. /// 明清之际对心学的检讨以及心学内部的发展，以晚明三大师为代表，其总的 倾向是以经史之学的学问方式走出心学的内在性束缚。到了清代，戴震则尝试从独 玩的经史之学出发建设--种新的理论系统，试图为这一逐渐搁置心学问题的新的学 术运动提供理论基础。不过，心学的被搁置，并不意味着心学所指涉问题的消失。 彭绍升的 "心宗" 已经突破了儒家义理学发展的瓶径; 义理学与道体的超越关联必 须透过信仰的内在性来获得。以彭钥升、汪大绅、罗有高为代表的居士佛教，作为 "理学别派承担起了在晚明由心学所承担的功能，从而成为儒家义理学的寄身 之所。近代唯识学的复兴，在→定意义上是对 "理学别派" 的继承。小仅在义理学 的意义上接过了清代居士佛学的主题，更在清代朴学的传统上，尝试亘:构·种与义 理学配合的新的经学模式，在唯识学的基盘上为重构儒学传统提供了-种极有意义 的整合模式。.
|Keywords||the modern Consciousness-Only School East and West Zhejiang the Alternative School of Principles Lay Buddhism|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Zhiqiang Zhang (2009). 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. [REVIEW] Frontiers of Philosophy in China 4 (1):64-87.
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.
Genyou Wu (2010). A Preliminary Discussion of Dai Zhen's Philosophy of Language. Frontiers of Philosophy in China 5 (4):523-542.
Shuduo Gong (2007). Characteristics of Lixue in Qing Dynasty. Frontiers of Philosophy in China 2 (1):1-24.
Caigang Yao (2008). 論明末清初的王學修正運動. Proceedings of the Xxii World Congress of Philosophy 9:127-144.
Hans Kuehner (1999). Plurality and Confucian Orthodoxy: The Views of a Neglected Qing School of Thought. Journal of Chinese Philosophy 26 (1):49-88.
Li Weiwu (2008). The Historical Formation of Confucian Doctrines and the Possible Transfigurations in the Future. Proceedings of the Xxii World Congress of Philosophy 9:93-113.
Xiao Jie-Fu (1989). The Enlightenment of Anti-Neo-Confucian Thought During the Ming-Qing Dynasties. Journal of Chinese Philosophy 16 (2):209-235.
Richard Hayes (forthcoming). Madhyamaka. Stanford Encyclopedia of Philosophy.
Chunfeng Jin (2010). A Reconsideration of the Characteristics of Song-Ming Li Xue. Frontiers of Philosophy in China 5 (3):352-376.
Qingping Liu (2001). Is Mencius' Doctrine of 'Commiseration' Tenable? Asian Philosophy 11 (2):73 – 84.
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.
Tang Yijie, Brian Bruya & Hai-ming Wen (2003). Emotion in Pre-Qin Ruist Moral Theory: An Explanation of "Dao Begins in Qing". Philosophy East and West 53 (2):271-281.
Maurizio Scarpari (2003). The Debate on Human Nature in Early Confucian Literature. Philosophy East and West 53 (3):323-339.
Gerald Grace (1993). On the Study of School Leadership: Beyond Education Management. British Journal of Educational Studies 41 (4):353 - 365.
Sorry, there are not enough data points to plot this chart.
Added to index2011-05-29
Total downloads3 ( #297,867 of 1,102,926 )
Recent downloads (6 months)3 ( #120,639 of 1,102,926 )
How can I increase my downloads?