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1
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Interpreting Methods and Academic Significance of
Zhao Peng-fei’s
Analysis and Interpretation on Spring and Autumn
Annals
This article analyzes the interpreting
methods in Zhao Peng-fei’s Analysis and Interpretation
on Spring and Autumn Annals in the Southern Song
dynasty, and considers that it continues the principles
of focusing on literatures instead of history and the
subjective perspectives deriving from the late Tang
dynasty and the Northern Song dynasty, referring to the
theories of “origin” and “flexibility” of Confucianism
in the Han and Tang dynasties and integrating them into
the primary interpreting methods so as to go beyond the
fixed and formulated understanding of the three
Zhuan (Zuo Zhuan, Gongyang Zhuan, and Guliang
Zhuan)
and to establish the ways of interpreting literatures by
literatures. However, the three Zhuan inevitably
remain in “origin” and “flexibility” when interpreting
literatures. Using the three Zhuan by no means
refers to his advocacy or praise on the three
Zhuan, but shows his fairness and unselfishness
in honoring the literatures. He was more open-minded
than those who only praised their masters and those who
defied others with different opinions. By referring to
three Zhuan, some of his work included the
understanding of “origin” and “flexibility,” having more
room for correcting slips due to the strictness by Sun
Fu-jing. This also indicates that the Confucians
attempted to put the old wine into new bottles in terms
of establishing new study model. Such accumulation from
discarding and mwanwhile taking from history is a
process of separating the wheat from the chaff.
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Kang, Kai-lin
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2
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Dependence and Independence on the Issue of Skill: The
Image of Liezi in Zhuangzi
The allegory of skill in
Zhuangzi has often been considered in relation with
the body and the mind, the external world and the self.
Scholars tend to view Zhuangzi in this perspective
and regard the Daoist sage as a perfect embodiment of
spontaneity. Among the characters portrayed in
Zhuangzi, Liezi is one that be infatuated with
extraordinary level of skill. With practices similar to
fasting the mind (xinzhai), he could ride the wind
and go soar around the world. He has seemingly united the
virtues of Heaven and Earth, but Zhuangzi declares that
Liezi “still had to depend on something.” The current
scholarship could not delineate the difference between the
skill by Liezi and the skill of the Daoist sage, and thus
failed to point out the difference between dependence
(dai) and independence (wudai). Based on the
unity of the external world and the self, this article
contends that the interpretation of Zhuangzi’s
allegory of skill can be expanded to enhance its
applicability. Maurice Merleau-Ponty’s structure of
behavior in three forms helps to understand the relation
among one’s actions, surrounding environment and
transformation. When the image of Liezi is viewed under
this philosophical framework, we can explicate the
difference between the skill of an ordinary man and that
of the Daoist sage, and the quality of dependence and
independence. Riding the wind by Liezi could be extended
to other medium beyond wind. If he confines the use of
wind to a predetermined behavior, other possibilities to
interact with wind are thus lost.
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Chen, Chung-yu
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3
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The Relationship between Modern Chinese Literary
Thought and Politics Discourse in the Early Cold War
Era: Revisiting Tsi-an Hsia’s Monograph on Lu Hs?n
Anyone who pursues overseas Lu Hs?n
studies or the academic history of modern Chinese
literature cannot afford to neglect the monograph on Lu
Hs?n during the Cold War by Tsi-an Hsia (1916-1965). But
the humanistic values of his writings were never totally
revealed because of his untimely death. With the
publication of
Letters Between Chih-tsing Hsia and Tsi-an Hsia
(1947-1965), this article proposes firstly that Tsi-an
Hsia also became more responsive to the tortuous
realistic debates between modern Chinese literary
thought and political discourse at that time by
investigating the interaction between the modern Chinese
literary thought and political discourse in the early
Cold War. Secondly, it elaborates how the debates
reflect Neoclassicism and the complexity of modern
Chinese literary thought and its strong literariness.
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Zhu, Yuan-si
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4
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Pure Practical Reason and the Foundation of Morals:
Schopenhauer’s and Mou Zongsan’s Criticism of Kant’s
Moral Philosophy
In
the Preface of Groundwork of the Metaphysics of
Morals Kant holds that “everyone must grant that a law, if
it is to hold morally, that is, as a ground of an
obligation, must carry with it absolute necessity.”
According to Kant, this absolute necessity can only be
derived from pure reason, and therefore the validity of
moral law can only be grounded on pure (practical) reason.
But for Schopenhauer, practical reason can only be
prudential, never pure. Therefore he holds that the
foundation of morals is a metaphysical will rather than
pure practical reason. For Mou Zongsan, the validity of
moral law cannot be grounded on pure practical reason in
Kantian finite sense, but instead on a stronger sense of
an infinite practical reason. This article attempts
firstly to analyze Schopenhauer’s and Mou Zongsan’s
criticism of Kant’s ethics (Sections 2 and 3), and
secondly to compare their teachings of the foundation of
morals (Section 4).
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Pong, Wen-berng
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5
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The Problem of Assimilation in Fouqu?’s
Undine
Friedrich de la Motte Fouqu?’s novel “Undine” (1811) is a
tragedy about the ill-fated love between a human and a
non-human creature. The work was considered by the
traditional researchers to be either the representation of
the relation between human and nature or the
accomplishment of a religious salvation. Other than that,
my article takes into account of the historical
backgrounds of the novel’s creation (Napoleonic Wars
caused the rise of German nationalism which intensified
the antagonistic consciousness against alien races and
resulted in repulsion for the assimilation of minorities)
and regards the core of the work as dealing in fact with
the problem of assimilation. The analyses are carried out
from the following two perspectives. 1.) In the struggle
of assimilation to integrate himself into the society of
the local ethnic group, the strange foreigner is
confronted with two predicaments: to free himself from the
internal and external burden of his nativeness and to be
refused as the other by the local society, which brings
about his permanent anxiety. 2.) The local ethnic group
mistrusts and fears the strange foreigner, a kind of
xenophobia: the identity constituted through segmentation
of the self and the other is threatened by insecurity when
meeting the strangeness in a familiar environment. The
success or failure of the integration of the foreigner
into the local society is not determined by the degree of
the former’s assimilation, but by the extent of the
latter’s xenophobia. The mutual destruction at the end of
the novel, the spiritual death of the assimilating Undine
and the physical death of Huldbrand who stands for the
local society, manifests the impossibility of the
assimilation of different races.
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Chang, Yau-chin
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