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) places him among the tradition’s most important figures, with some according him the same messianic status as Madhva himself. 2 Vādirāja was a Brahman monastic ( saṃnyāsin ), but his livelihood was entangled with the fortunes and follies of royal donors and courtly life. Aside from a stray land grant or
/imperial/Han culture is corrupt or stagnant and only by stepping outside of that culture can one find a cure for it. Su Tong’s Wu Zetian and My Life as Emperor: The Individual Against History Su Tong is well known for a number of works of historical fiction, which the Chinese critical field defined as part of what
-sufficient living off the land.3 The Mohist “school” is depicted as a flourishing, disciplined organization that attracts and trains students, recommends them for official posts or dispatches them on military assignments, and is supported by donations from them once they are employed. it is difficult to say to
up the throne, would he be content with living his life as a commonplace man without any great accomplishment? . . . He should remember what the imperial grandmother told him: what he shoulders is the cause handed down from his ancestors, the great empire with bound- less territories, and millions
fixes the goal of life. Second, this self is filled with a fiery, selfless determination to ‘struggle’ for this goal. Third, thus determined, the self is with ‘the people’ or with the people’s ‘real’ desires. Fourth, in this struggle, perceived historical tenden- cies constitute a ‘tide’ filled with
does the “this” 此 of the conclusion refer to? it refers to his own interpretation of this moral imperative to care for others, arguing that someone who dedicates his life to the noble cause of ordering the world has to diagnose the political disease and subsequently suggest a remedy. Furthermore
Zhanguo thinker, with the exception of Mozi, assigns divine forces any significant role in political and social life.” see pines, Foundations of Confucian Thought, 55. pines’s statement holds only if one uses a very narrow definition of “divine forces” and excludes, for example, ancestral spirits. 11
- damentally humanistic. The shi, albeit amoral as such, is a kind of situational timeliness, not of empirical events but a humanly shaped milieu.9 Indeed, time and history in the Chinese sense saw the constant interplay between transcendent time and lived time in human beings. Witnessing history and living
familiar and paradigmatic example of gongfu, its core meaning is the art of life in general, including efforts, methods, and cultivated and embodied methods of living well. Ni makes the case that instead of taking the human subject for granted as rational choice makers, gongfu takes ethics as mainly a
, and how death will deprive us of such values.12 This might very well be true and it may function to motivate a sense of seriousness about using one’s time and resources well, but what is understood here is not death itself but the loss of life. Such a claim also supposes that the condition of death