Youru Wang – författare

As the first systematic attempt to probe the linguistic strategies of Daoist Zhuangzi and Chan Buddhism, this book investigates three areas: deconstructive strategy, liminology of language, and indirect communication. It bases these investigations on the critical examination of original texts, placing them strictly within soteriological contexts. Whilst focusing on language use, the study also reveals some important truths about these two traditions and challenges many conventional understandings of them. Responding to recent critiques of Daoist and Chan Buddhist thought, it brings these two traditions into a constructive dialogue with contemporary philosophical reflection. It discovers Zhuangzian and Chan perspectives and sheds light on issues such as the relationship between philosophy and non-philosophy, de-reification of words, relativising the limit of language, structure of indirect communication, and use of paradox, tautology and poetic language.

The striking parallels between Derrida’s deconstruction and certain strategies eschewing oppositional hierarchies in Asian thought, especially in Buddhism and Daoism, have attracted much attention from scholars of both Western and Asian philosophy. This book contributes to this discussion by focusing on the ethical dimension and function of deconstruction in Asian thought. Examining different traditions and schools of Asian thought, including Indian Buddhism, Zen, other schools of East Asian Buddhism, the Kyoto School, and Daoism, the contributors explore the central theme from different contexts and different angles. Insights and notions from the contemporary discussion of Derridean deconstruction and its ethic or Derridean-Levinasian ethic as a paradigm for comparison or interpretation are used as a framework. Furthering our understanding of the relationship between deconstruction and the ethical in Asian traditions, this book also enriches the contemporary ethical discourse from a global perspective by bridging Asia and the West.

The striking parallels between Derrida’s deconstruction and certain strategies eschewing oppositional hierarchies in Asian thought, especially in Buddhism and Daoism, have attracted much attention from scholars of both Western and Asian philosophy. This book contributes to this discussion by focusing on the ethical dimension and function of deconstruction in Asian thought. Examining different traditions and schools of Asian thought, including Indian Buddhism, Zen, other schools of East Asian Buddhism, the Kyoto School, and Daoism, the contributors explore the central theme from different contexts and different angles. Insights and notions from the contemporary discussion of Derridean deconstruction and its ethic or Derridean-Levinasian ethic as a paradigm for comparison or interpretation are used as a framework. Furthering our understanding of the relationship between deconstruction and the ethical in Asian traditions, this book also enriches the contemporary ethical discourse from a global perspective by bridging Asia and the West.

As the first systematic attempt to probe the linguistic strategies of Daoist Zhuangzi and Chan Buddhism, this book investigates three areas: deconstructive strategy, liminology of language, and indirect communication. It bases these investigations on the critical examination of original texts, placing them strictly within soteriological contexts. Whilst focusing on language use, the study also reveals some important truths about these two traditions and challenges many conventional understandings of them. Responding to recent critiques of Daoist and Chan Buddhist thought, it brings these two traditions into a constructive dialogue with contemporary philosophical reflection. It discovers Zhuangzian and Chan perspectives and sheds light on issues such as the relationship between philosophy and non-philosophy, de-reification of words, relativising the limit of language, structure of indirect communication, and use of paradox, tautology and poetic language.

This book investigates the various meanings of forgetting and their ethical dimension in the Daoist classic Zhuangzi.It responds to recent scholarship in the study of the ethics of forgetting, which has only emerged within the past two decades in the wake of the widespread memory-studies of the late 20th century. This book accomplishes two goals: First, it assimilates insights from contemporary scholarship, and specifically applies Ricoeur’s three areas of ethical examinations of forgetting, to the study of the Zhuangzi. It addresses a wide range of ethical themes related to acts of forgetting, such as the meaning of well-being and healing, the issue of personal identity and relational autonomy, the norm of spontaneity, naturalness and suitability, the capacities for being empathic, altruistic and responsive to others, and the values of accommodation, receptivity and all-inclusive friendliness. Second, it places forgetfulness in the wider context of the Zhuangzi’s ethical inquiry, and offers a novel understanding of this age-old notion and its exegetic tradition, bringing them into dialogue with Western philosophy and contributing to contemporary discourse on the ethics of forgetting.As the first book to present a comprehensive examination on the ethical dimension and meanings of forgetting or forgetfulness in the Daoist philosophy of the Zhuangzi, this monograph will be of interest to researchers in Asian philosophy, religion and culture, moral philosophy or ethics, the study of memory and forgetting, and comparative or cross-cultural philosophy and ethics.

This book investigates the various meanings of forgetting and their ethical dimension in the Daoist classic Zhuangzi.It responds to recent scholarship in the study of the ethics of forgetting, which has only emerged within the past two decades in the wake of the widespread memory-studies of the late 20th century. This book accomplishes two goals: First, it assimilates insights from contemporary scholarship, and specifically applies Ricoeur’s three areas of ethical examinations of forgetting, to the study of the Zhuangzi. It addresses a wide range of ethical themes related to acts of forgetting, such as the meaning of well-being and healing, the issue of personal identity and relational autonomy, the norm of spontaneity, naturalness and suitability, the capacities for being empathic, altruistic and responsive to others, and the values of accommodation, receptivity and all-inclusive friendliness. Second, it places forgetfulness in the wider context of the Zhuangzi’s ethical inquiry, and offers a novel understanding of this age-old notion and its exegetic tradition, bringing them into dialogue with Western philosophy and contributing to contemporary discourse on the ethics of forgetting.As the first book to present a comprehensive examination on the ethical dimension and meanings of forgetting or forgetfulness in the Daoist philosophy of the Zhuangzi, this monograph will be of interest to researchers in Asian philosophy, religion and culture, moral philosophy or ethics, the study of memory and forgetting, and comparative or cross-cultural philosophy and ethics.

The popular name for Chan Buddhism, in the West, is Zen Buddhism, as it was Japanese scholars who first introduced Chan Buddhism to the West with this translation. Indeed, chan is a shortened form of the Chinese word channa, rendered from the Sanskrit word dhyana, which denotes practices of the concentration of the mind through meditation or contemplation. Although rooted in the Indian tradition of yoga, which aims at the unification of the individual with the divine, meditative concentration became integrated into the Buddhist path to enlightenment as one of the three learnings (sanxue) of Buddhism. Early Buddhist (or the so-called Hinayana Buddhist) scriptures include the teachings on four stages of meditation, four divine abodes, four formless meditations, the tranquility (samatha) and insight (vipassana) meditations, and so on. Early Buddhist communities commonly practiced these meditations, along with the moral disciplines and the study of the scriptures and doctrines. Mahayana Buddhism, in India and East Asia, continued the practice of meditation as one of the six perfections (or virtues) of the bodhisattva path. In this general context, some eminent monks might have composed scriptures/treatises for the training of meditation or have become more famed with meditation. However, the school of Chan is more than just a group of meditation practitioners. As one of the Chinese Buddhist schools, it involves its own ideology, its own community, and its own genealogical history, serving to establish its own identity. The Historical Dictionary of Chan Buddhism contains a chronology, an introduction, and an extensive bibliography. The dictionary section has over 400 cross-referenced entries on important personalities, schools, texts, vocabularies, doctrines, rituals, temples, events, and other practices. This book is an excellent resource for students, researchers, and anyone wanting to know more about Chan Buddhism.