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1
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“Seat of Soul” in Ancient Rites: Its
Shape and Implications
This article, by reviewing previous records
and studies on the significance and meaning of the
Ya（亞） character shape, proposes that the shape of the
“seat of soul” in Confucian classics is
closely associated with the Ya character shaped tombs of
the emperors and dukes mostly located in the desolate
capital city of late Shang Dynasty.
Ya character shaped tombs can be traced back to ancient
China symbolic of the creation of the universe. Similar
shapes are found within temples, the layout of imperial
assembly halls（明堂）, or in the tombs of the emperors
and dukes. Ancient bronze artifacts also show these
mysterious Ya shaped symbols. The seat of soul appears
to mimic the sacred Ya character shape. It is usually a
wooden object representing the dead, which is typically
square in shape, with a hole in the middle and four
paths stretching outwards in order to house the spirits
of the departed. The hole in the middle is the anchoring
point demonstrating the sacred center where the departed
resides. The stretching four paths symbolize the gateway
and the sense of authority of the emperors and dukes,
and their spiritual awareness and connection with the
cosmos. Moreover, this article cites sources from the
classics for further supporting evidences, including
“four-face Yellow Emperor”（黃帝四面）,
“Fang Ming”（方明） and “Zu
Gui”（駔圭）.
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Peng, Mei-ling
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2
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On-Site Research on Du Fu’s Poems in Tonggu
Du Fu’s trip from Qinzhou to Chengdu
has received tremendous attention. Some poems that he
composed in Tonggu County are famous including
""Jicaoling"",
""Nigongshan"",
""Fenghuangtai"",
""Wanzhangtan"", and
""Fatongguxian."" Based on the On-site
research methodology of Tang poetry, this article reread
""Fenghuangtai"" and
""Wanzhang pond"" thoroughly so as to
verify the contents of the two poems and correctly locate
the sites of Fenghuangtai and Wanzhang pond. The On-site
research methodology is not applicable to the rest of the
above poems.
Moreover, in his work, Cao shui-zhi, the mayor of
Chengzhou from 1122 to 1124 who constructed Du Fu Shrine
in Tonggu County, pointed out the site of Fenghuangtai
correctly and mentioned the name and location of Wanzhang
pond. Because he believed that Du Fu housed by the
riverside of Wanzhang pond, he thus erected Du Fu Shrine
there. Although his description was completely different
from the site of ""Wangzhang pond"" in
Du Fu's poem, the information Cao provided was inspiring.
""The seven poems composed during Qianyuan in
Tonggu County"" have been well known. No one has
ever doubted if they were actually written by Du. This
article will look into details in order to examine the
genuineness of the set of Tonggu poems.
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Chien, Chin-sung
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3
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Is Jizang’s Thinking Monistic Realism?
Matsumoto Shiro asserts that Jizang was a
monistic realist and that his Buddhist ideas belong to
“monistic realism” （一元實在論） as a type
of “generation-emanation theory”
（流出生成論）. This article plans to unravel
Jizang’s viewpoint and argument on
tath gatagarbha
or buddha-dhtu so as to examine whether Matsumoto Shiro’s
understanding of tathgatagarbha or buddha-dhtu is correct.
This article brings out the following major
viewpoints:
1. The “monistic realism” and “source
realism” （根源實在論） argued by Matsumoto Shiro
cannot truthfully reflect Jizang’s thoughts.
2. The discussion in Matsumoto Shiro’s text does
not go profoundly, and his assertion is not authentic.
There are two reasons for this: (1) he takes the
doctrine of tathgatagarbha/buddha-dhtu as the “dhtu-vda” and extends it in the discussion of
Jizang’s thoughts; (2) he does not distinguish
“conventional truth” from “ultimate
truth,” so that he only takes the former approach
to understanding Jizang’s thoughts.
3. The various views and argument raised by Jizang on
the issues of tathgatagarbha/buddha-dhtu do not prove that he was a monistic realist.
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Chen, Ping-kun
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4
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On the Problem of “Transcendence” in
Phenomenology: In View of Nishida's Philosophy
My
intention in this article is twofold. Firstly, it aims to
clarify the meanings of the "transcendence" in
Husserl’s and Heidegger’s phenomenology and,
secondly, to indicate the significance of Nishida’s
contributions to phenomenology. This article is divided
into four sections. Section one is a brief introduction to
the basic problems of understanding transcendence in
philosophy. In section two, I explicate Husserl’s
redefinition of transcendence. Husserl elucidates
intentionality in terms of transcendence. His basic
understanding of immanence and transcendence is discussed
in The Idea of Phenomenology (1907). I expound
and expand the meanings of transcendence through
Husserl’s “inner horizon” and
“outer horizon.” In section three, I discuss
Heidegger’s rethinking and transformation of
Husserl’s intentionality in terms of the
“transcendence of Dasein (existence).” I argue
that Heidegger’s approach to intentionality implies
the transcendence toward an authentic Dasein.
Transcendence is ultimately the transcendence to authentic
self. In the last section, I discuss Nishida’s
insights into the nature of true self. Nishida begins his
philosophy together with Husserl and Heidegger from a
Cartesian point of view, but his notion of self-awareness
is basically religion-oriented. He regards it as
“negating self-awareness.” The self-negating
is absolute and excludes any possible sense from
Solipsism. Some of Nishida’s possible contributions
and new perspectives that Nishida provided to
phenomenology will be expounded.
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Huang, Wen-hong
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5
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Strangers within the Name: The Asian American Other
in Jhumpa Lahiri’s The Namesake
This article argues that the making of Asian America as
the Other is itself a continual state of transformation.
Employing The Namesake as a case in point, the
essay illustrates how the concept of foreignness renders
fluidity and agency to Asian American literature. Using
Julia Kristeva’s idea of “the stranger”
as a point of departure, this essay centers on: 1) how the
foreignness of name implies and unravels ethnic
immigrants’ otherness; 2) funerals and the naming of
newborn babies mark out themselves as “the rites of
passage,” reminding the immigrants of their
otherized position.
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Su, Jung
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