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1
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From Talent Self-Being to Daoist Nature Self-Being:
The Rise and Development of the Daoist Self-Being
Theory from the Six Dynasties to Early Tang
This paper explores the context of the rise and
development of the Daoist self-being theory from the Six
Dynasties to early Tang. Following the rise of the
transcendentalist self-being theory in the Wei and Jin
dynasties, the term “self-being” was frequently used in
many Daoist scriptures. While the early Daoist
self-being theory seemed rather broad in is various
applications, it was founded in the concept of
“self-being” and theoretically based on the talent
theory. Hence, it can also be referred to as talent
self-being theory. The focus of the talent self-being
theory is on explaining the grand source of all things
on earth. However, in terms of personal cultivation, the
theory leads to fatalism.
Later, the term “self-being” was used to explain the
character and status of the Daoist nature. Chong Xuan
Daoism used the term to identity of a thing-in-itself.
This theory can be called the nature self-being theory.
The establishment of this theory successfully rebutted
Buddhist criticism of the inability of mortals to become
saints, a tenet held by both Confucians and Daoists. It
also later provided a theoretical foundation for the
establishment of the personal cultivation theory of
Neo-Confucians.
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Lin, Yung-sheng
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2
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On Ding Ruoyong’s Tan Gong Zheng Wu
The Korean scholar Chong Yagyong (a.k.a. Chong Tasan,
1762-1836) is a eminent master of the practical learning
school of thought during the late part of the Joseon
dynasty. In his work on rituals,
Tan Gong Zhen Wu, he corrects 172 mistakes in
various annotations of “Tan Gong.” The book contains a
wide range of references to Chinese classics and quotes
from a plethora of classical scholars. However, Chong
expresses his discontent toward Chinese scholars with
incisive criticisms, a rare occurrence in scholarly
circles at the time. Whether these claims are founded or
perceived is for us of later generations to determine.
In reading Tan Gong Zhen Wu, it is clear that
some of Chong’s criticisms are reasonable, yet others
are subject to his personal judgment and fallacious
reasoning. A few contain a mixture of the two. In some
passages, his remarks show that he misread the text in
question. All in all, they reveal a subjective and
trenchant response to many misunderstood passages.
Chong’s views are influenced, in part, by Ao Jigong and
his work Yi Li Ji Shuo, which was popular in
Korean academic circle at the time. Another reason was
that many important works on the classics in China never
made it to Korea. This is especially apparent in terms
of his explanations of the funeral ceremony from the
viewpoint that “children cannot bear to have their
parent’s die.”
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Yeh,Kuo-liang
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3
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The Foundation of the Innate Goodness of Human
Nature: An Analysis of the First Six Chapters of
“Gaozi” in the Mencius in Relation to the Problem
of Human Nature
Mencius’ contribution to the debate on human nature
is that he advocated that human nature is innately
good. This viewpoint is the keystone to a positive
appraisal of human existence. But since there are so
many conflicts and evils in life, how can Mencius
verify this view? Such a standpoint is far more
difficult to defend than other theories on human
nature. This paper is an analysis of the problem
through a rereading of the first six chapters of
“Gaozi” in the Mencius. These six chapters
are interconnected in their inferences and discuss the
important issues regarding this problem. The sequence
is as follows: the basis for a theory on human nature,
the reasons for the goodness of man and also their
evilness, the independency of human nature, the
problem of whether human nature or the conscious mind
is the true essence of man, human nature and its
application in reality, and the explanation of human
nature itself as well as the Way of human nature. With
such a structure, we can conclude that the view of
Mencius on human nature is more complete and profound
than all other theories.
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Chien, Liang-ju
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4
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The Formation of the Concessive Conditionals
Ji, Bian and Jiu
This paper explores the formation of the concessive
conditional conjunctions ji,
bian and jiu as well as that of their
functions as conditional and concessive conjunctions.
Based on the historical developments of the three words,
this paper argues that all the three conjunctive
functions of the three words were grammaticalized from
the emphatic adverbs. This paper also discusses the
parallel grammaticalization in other languages and the
conditions and mechanisms for the grammaticalization in
Chinese.
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Chang,Li-li
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5
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The Bodily Subjectivity in the Touching:
Maurice Merleau-Ponty and Michel Henry
This paper discusses the problem of bodily subjectivity
via an analysis of touch, in order to distinguish two
models in phenomenology: Maurice Merleau-Ponty
(1908-1961) as the model of hetero-affection and Michel
Henry (1922-2002) as the model of self-affection. The
first section traces the subtle difference of the
problem of touching in Merleau-Ponty. In his earlier
works, due to the idea of reflexivity, body and world
are understood through the perspective of co-naturality;
the concept of reversibility is deduced from the tactile
reflexivity in later works. In regards to self-touching,
reversibility implies a reflexivity that includes
others, leaving the tactile body open to them.
Merleau-Ponty refers to this phenomenon as divergence.
On the contrary, what Henry emphasizes is the
irreducible subjectivity in bodily affection. There is
no priority in touching for Henry; rather, through
analysis of touching, the immanence and initiative of
the body is revealed. The affective immanence taking
place in the body designates the essence of
manifestation, or the essence of phenomenon. The model
for this is self-affection ad self-proof. What makes
this self-proof possible is the manifestation of life,
so that, the bodily affection is the self-manifestation
of life. By way of contrasting these two models, we can
better understand the subtle nuances in the analysis of
bodily feeling, grasp the different possibilities of
phenomenology, and further consider the problem of body
and life in the present age.?
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Huang, Kuan-min
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6
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Schizo-analysis of Michel Foucault: Trespassing
in the Dispositif of Literature
Michel Foucault’s dispositif of literature contains
two essential concepts: trespassing and folding. They
are the most unique aspects of his thought and
correlate with inverse archeology and inherent
genealogy, respectively. This article builds on the
foundation of previous research done on the topic,
highlighting the strange relation between trespassing
and boundaries, which characterizes its own
temporality. Trespassing, and particularly the
alternate space-time that it represents, is the basic
most concept in understanding Foucault’s thought. It
could even be argued that it is the transcendent field
where all problems originate and develop. Without the
mindset of boundaries, as is shown through
trespassing, Foucault’s well-known archeology and
genealogy would be stripped of their philosophical
implications and be reduced to mere empirical
laws.
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Yang, Kai-lin
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7
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Poetry on Tea by Tang Monks
While tea meditation was popular during the Tang
dynasty, extant prose from this period contains no
mention of it. There are only a few statements that
can be found in written rules for Buddhist
monasteries. However, Tang poetry provides a possible
look into the form and extent of tea culture at this
period in history.
This paper analyzes a total of 131 poems on tea
written by 30 different monks. It is found that tea
culture had spread to virtually every monastery in
the Tang. Not only did monks meditate while drink
tea, they also presented it as an offering to
Buddha. Monks and men of letters traditionally
interacted via prosaic and poetic compositions.
During this time, tea also became a medium by which
the two different groups came together, resulting in
the prevailing custom of tea parties. These provide
insights into the interaction between monks and the
outside world, as well as why and how tea became a
part of meditation.
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