Julia Ching – författare

Recognized as one of the greatest philosophers in classical China, Chu Hsi (1130-1200) is known in the West primarily through translations of one of his many works, the Chin-ssu Lu. In this book, Julia Ching offers the first book-length examination of Chu Hsi's religious thought, based on extensive reading of both primary and secondary sources.Ching begins by providing an introduction to Chu's twelfth-century intellectual context. She then examines Chu's natural philosophy, looking in particular at the ideas of the Great Ultimate and at spirits and deities and the rituals that honor them. Next, Ching considers Chu's interpretation of human nature and the emotions, highlighting the mystical thrust of the theoretical and practical teachings of spiritual cultivation and meditation. She discusses Chu's philosophical disputes with his contemporariesin particular Lu Chiu-yuanand examines his relationship to Buddhism and Taoism. In the final chapters, Ching looks at critiques of Chu during his lifetime and after and evaluates the relevance of his thinking in terms of contemporary needs and problems. This clearly written and highly accessible study also offers translations of some of Chu's most important philosophical poems, filling a major gap in the fields of both Chinese philosophy and religion.

Recognized as one of the greatest philosophers in classical China, Chu Hsi (1130-1200) is known in the West primarily through translations of one of his many works, the Chin-ssu Lu. In this book, Julia Ching offers the first book-length examination of Chu Hsi''s religious thought, based on extensive reading of both primary and secondary sources. Ching begins by providing an introduction to Chu''s twelfth-century intellectual context. She then examines Chu''s natural philosophy, looking in particular at the ideas of the Great Ultimate and at spirits and deities and the rituals that honor them. Next, Ching considers Chu''s interpretation of human nature and the emotions, highlighting the mystical thrust of the theoretical and practical teachings of spiritual cultivation and meditation. She discusses Chu''s philosophical disputes with his contemporariesin particular Lu Chiu-yuanand examines his relationship to Buddhism and Taoism. In the final chapters, Ching looks at critiques of Chu during his lifetime and after and evaluates the relevance of his thinking in terms of contemporary needs and problems. This clearly written and highly accessible study also offers translations of some of Chu''s most important philosophical poems, filling a major gap in the fields of both Chinese philosophy and religion.

In this book, Julia Ching offers a magisterial survey of over four thousand years of Chinese civilisation through an examination of the relationship between kingship and mysticism. She investigates the sage-king myth and ideal, arguing that institutions of kingship were bound up with cultivation of trance states and communication with spirits. Over time, these associations were retained, though sidelined, as the sage-king myth became a model for the actual ruler, with a messianic appeal for the ruled. As a paradigm, it also became appropriated by private individuals who strove for wisdom without becoming kings. As the Confucian tradition interacted with the Taoist and the Buddhist, the religious character of spiritual and mystical cultivation became more pronounced. But the sage-king idea continued, promoting expectations of benevolent despotism rather than democratisation in Chinese civilisation.

In this book, Julia Ching offers a magisterial survey of over four thousand years of Chinese civilisation through an examination of the relationship between kingship and mysticism. She investigates the sage-king myth and ideal, arguing that institutions of kingship were bound up with cultivation of trance states and communication with spirits. Over time, these associations were retained, though sidelined, as the sage-king myth became a model for the actual ruler, with a messianic appeal for the ruled. As a paradigm, it also became appropriated by private individuals who strove for wisdom without becoming kings. As the Confucian tradition interacted with the Taoist and the Buddhist, the religious character of spiritual and mystical cultivation became more pronounced. But the sage-king idea continued, promoting expectations of benevolent despotism rather than democratisation in Chinese civilisation.

Studies of the reaction of European thinkers of the Enlightenment - Leibniz, Wolff, Hegel, Kant, et al -to Chinese culture and ideas.From the late sixteenth century on, with the sending of Jesuit missionaries to China, the West had the fortune of receiving first-hand reports about China from educated persons trained in the philosophy and sciences of the day. What these men said and wrote stirred some leading minds in Europe, among them Leibniz, Wolff and Kant. The essays in this volume, studies of what Western thinkers in the Enlightenment said and wrote about China, are important for everyone interested in East-West intellectual exchanges, for the ideas and prejudices of the shapers of the Western mind continue to the present day to influence Western relations with China. Contributors: Walter W. Davis, Knud Lundbaek, Arnold H. Rowbotham, David E. Mungello, Daniel J. Cook, Henry Rosemont Jr., Donald F. Lach, Johanna M. Menzel, R.C. Bald, Arthur F. Wright.