23,252 research outputs found
Zhan fan kuang xiang qu.
No full text[郭大可譯]Translation of: Missuriĭskiĭ val′s.本書書眉誤印作戰犯狂想曲.四幕劇.[Guo Dake yi]Ben shu shu mei wu yin zuo Zhan fan kuang xiang qu.Si mu ju
Guo Xiang’s Metaphysics of Being and Action: On the Importance of Xing 性
No full textGuo Xiang 郭象 (d. 312) holds a unique place in the history of Chinese thought. The only Zhuangzi we have access to is the version heavily edited, likely changed, and perhaps even rewritten by Guo Xiang. However, his commentary on this Daoist classic is not simply an explanation of what the Zhuangzi says, and in many ways, it is not even a development of the thought found within this text—though at times it is indeed both. Reading Guo’s work reveals a complex philosophical system that critically reimagines some of the key terminologies in early Chinese thought, as well as core assumptions about what things are (being) and how they interact (action). This paper seeks to provide a sketch of Guo Xiang’s metaphysical appreciation of being and action by investigating his unique understanding of the relevant terms and their interrelation. Most scholars see ziran 自然 “self-so” as the conceptual glue that holds Guo’s complex system together. In this paper, I will argue that xing 性, which may be translated as “nature” or “natural dispositions” is more fundamental. In other words, without properly appreciating how Guo conceives of xing, interpretations of Guo’s philosophy can easily go awry
Introduction à l'ontologie de Guo Xiang: L'individualité radicale et l'univocité du monde
No full textLe présent article entend exposer certains axes centraux de la pensée de la spontanéité développée par Guo Xiang dans son Commentaire auZhuangzi. Nous proposons de décrire cette pensée comme une ontologie, terme auquel nous attacherons celui d’« ontogenèse », dans la mesureoù la spontanéité désigne, chez Guo Xiang, autant le mode d’être des choses, que la manière dont elles viennent à l’être. Cet exposé adoptera unedouble perspective :d’une part, nous montrerons les amorces qui, dans le Zhuangzi, fournissent à notre auteur les prétextes de sa pensée ;d’autrepart, nous expliciterons le caractère polémique de la pensée de Guo Xiang, en montrant qui sont ses adversaires et par où il s’inscrit dans les débatsde son époque. Suite à cela, seront exposées certaines tensions résiduelles inhérentes à cette ontologie, ainsi qu’une voie possible de solution.info:eu-repo/semantics/publishe
Zhong guo shi xin lun Si xiang shi fen ce
No full textBen shu ji shou shi pian lun wen, Ji you zong he xing jiao qiang de, Ye you zhuan ti xing ming xian de, Suo you wen zhang dou he zhong guo si xiang shi shang de zhong yao bian hua you guan, Bao kuo"xian qin de zhou xin tu po", "han jin zhi ji de si chao yi ji xuan xue de xing qi", "li xue zai song dai de jue qi", "qing chu li zhi si xiang de jue qi"den
Wang Bi and Guo Xiang on Xing and Qing
No full text王弼與象性情論之內容，與二者構設的「擬聖」進路有著密切的關聯性。關於「性」與「情」的內涵與特質，王、郭看法大致相同，差異在於處理「情」的態度。王弼崇道本，郭象論物齊，各自開出治情之方。王弼主張「性其情」，郭象則謂「適性稱情」，二者觀點不同，但於性情論中均給予「情」存在的合理性。凡人依循二說，約制或超越「情」，幾可近於聖境。雖然王、郭玄論立基於氣化的宇宙論，必將導致聖者乃生而能，非可學致的結果；但是二人在性情論上，仍提供凡庶修養的途徑，縱使非即是聖，卻已貼近、擬似聖境。 文末，由史傳進行察，論證學行衝突反有助於二人在理論上的突破。並對王、郭所處的歷史場域進行了解，以發掘二人學說能有轉進的契機，皆與魏晉時代的共識有關。希冀透過本論文研究，可對王、郭玄論有著更深刻的論述。In the Chinese intellectual tradition, discourses on xing (nature) and qing (feeling) are often closely related to the practical approaches that thinkers propose for the pursuit of moral perfection. Wang Bi (226-249) and Guo Xiang (died 312) hold more or less the same view about the content and characteristics of the notions of xing and qing. However, they differ from each other in their attitudes toward how to approach qing in practice. Wnag Bi considers the tao (way) to be the primal principle, whereas Guo Xiang argues for the equality of things (qiwu). This philosophical difference leads to their divergence in the practical approach to qing. Wang Bi suggests the approach of “xing qiqing” (restraining feeling in accord with nature); by contrast, Guo Xiang advices man to “shixing chengging” (express feeling in accord with nature). Despite this divergence, both Wang and Guo acknowledge the legitimacy of qing in their discourses on xing and qing. Therefore, following their teachings, weather through restraining or transcending qing, one is able to hold onto some concrete methods to conduct moral cultivation. To be sure, the qi (ether) cosmology upheld by Wang and Guo has the unmistakable implication that a saint must be borne, i.e., sainthood cannot be attained by pure learning. Still both thinkers do provide common people with approachable methods to pursue the ideal of moral perfection: in the end, although not everyone may achieve sainthood, an approximate level remains, at least potentially, always within one’s reach. The article also examines the biographical backgrounds of Wang and Guo in order to shed new light on the significance of the conflicts between their though and action. It is argued that such conflicts actually contribute to their theoretical breakthroughs. A historical account is further provided in order to show that the intellectual consensus of Wei-Jin period is indispensable for the breakthroughs made by Wang and Guo. Hopefully, this study will yield new insights into both the prevalent predicament of Wei-Jin intellectuals and the thoughts of Wang and Guo
Guo Xiang’s Lunyu tilüe 論語體略: A Heuristic Approach of a Fragmentary Commentary on the Analects
No full textIn the Chinese exegetical tradition, Guo Xiang 郭象 (252-312) holds a very important position. Although he is mostly known in the field of Taoist Studies as the author of a very influent Commentary on Zhuangzi, some evidence allows us to think that Guo Xiang also wrote commentaries about the Confucian Analects. Regarding those so-called “Confucian works” of Guo Xiang, research is still in preliminary stage. Even though the History of the Sui (隨書) and the Old History of the Tang (舊唐書) still mention them, most appear to be lost in subsequent Dynastic Histories. Furthermore, the biography of Guo Xiang in the History of the Jin (晉書) does not mention those works. Among them, only the 論語體略, Explanations on the main points of the Analects, survive until today as a collection of nine fragments of commentaries, together with the commented text from the Analects. How were those fragments passed on to us? In which context where they transmitted? After briefly exploring those questions, I consider the content of the fragments. In so doing, I show that the literary style as well as some of the main concepts are extremely close of those used by Guo Xiang in his Commentary on Zhuangzi. However, one should keep in mind that whether Guo Xiang did actually write the Explanations remains an open question. In the event that Guo Xiang did write this commentary, the study of those fragments opens new perspectives on Guo Xiang’s thought as well as new material for the research on Wei-Jin exegesis. This paper aims to provide a textual and historical approach to these issues as well as the philosophical questions raised by Guo Xiang’s Explanations.info:eu-repo/semantics/nonPublishe
Taxonomic studies of parasitic nyctotherans from chinese Anura amphibians III. Wichtermania
No full textWu-Han Xiao, Jian-Guo Wang and Lian-Xiang Li (2002) Taxonomic studies of parasitic nyctotherans from Chinese Anura amphibians III. Wichtermania. Zoological Studies 41(1): 69-76. This paper describes 6 new species belonging to the genus Wichtermania from Anura amphibians distributed in southern China. The 6 species are Wichtermania multigranularis sp. nov., W. oviformis sp. nov., W vesiformis sp. nov., W. reticulatis sp. nov., W granuliformis sp. nov., and W obliquoides sp. nov. The characteristics for diagnosis of the 6 new species are described in this paper
Zhuangzi: [10 juan]. v.5
No full text[郭象注 ; 陸德明音義 ; 閔齋伋錄評].線裝.[Guo Xiang zhu ; Lu Deming yin yi ; Min Zhaiji lu ping].Xian zhuang
Limites et illimité chez Wang Bi 王弼 (226-249) et Guo Xiang 郭象 († 312): Recherche sur la notion de transformation dans l’étude du mystère
No full textNotre communication entend poser les jalons d’une étude de la notion de transformation chez les penseurs de l’étude du mystère (xuanxue 玄學). Nous montrerons comment Wang Bi et Guo Xiang ont pensé le monde comme un lieu de devenir permanent. Nous insisterons d’abord sur la manière dont Wang Bi pense le monde comme un espace limité, contenu entre le Ciel et la Terre et cependant susceptible d’être le lieu d’infinies variations. Ensuite, nous montrerons comment Guo Xiang met l’accent sur l’illimitation du réel et comment il pense le monde comme un continuum ouvert où les transformations sont ce qu’il y a de plus fondamental. En soulignant ce contraste entre les pensées de ces deux figures emblématiques de l’étude du mystère, nous montrerons que l’originalité de la pensée de Guo Xiang réside moins dans le rejet du dao 道 comme principe d’animation des transformations que dans la reconnaissance de leur imprévisibilité, questionnant ainsi les principes tirés du Classique du changement.info:eu-repo/semantics/nonPublishe
Birds and Beasts in the Zhuangzi, Fables Interpreted by Guo Xiang and Cheng Xuanying
Get PDFBirds and beasts often appear in the Zhuangzi, in fables and parables meant to be read analogically as instructions for human thought and behavior. Whereas the analogical significance of some fables is obvious, in others it is obscure and in need of explication, and even the readily accessible can be made to yield more clarity thanks to commentaries. This paper explores contributions made by the commentaries of Guo Xiang (252–312) and Cheng Xuanying (ca. 620–670) to the understanding of such fables. Guo Xiang and Wang Bi 王弼 (226–249) are the two most important figures in the xuanxue 玄學 “arcane learning” or “Neo-Daoism” movement of early medieval China (third to sixth century C.E.), which combined elements of Confucianism with the thought of Daoist foundational texts, especially the Daode jing (Classic of the Dao and Virtue) and the Zhuangzi (Sayings of Master Zhuang). Focus of the movement was the promotion of the concept and practice of the sage-ruler as a catalyst for the regeneration of self and society, leading to the foundation of a worldly utopia. Guo’s is the earliest intact philosophical commentary to the Zhuangzi and one of the most widely read during premodern times. Cheng Xuanying composed the only subcommentary to Guo’s commentary. Its more explicit style is most helpful in deciphering Guo’s too often cryptic and elliptical statements. However, it also tends to shunt Guo’s statecraft reading of the Zhuangzi more in the direction of explicating philosophical and religious dimensions of the text. Whereas Guo’s observations about sagehood, self-fulfillment, and the good life largely focus on the sage-ruler and his relation to his people, Cheng’s approach tends more to explore issues of personal self-realization and individual enlightenment, and, as such, is far more “religious” than Guo’s. However, when it comes to accounts of birds and beasts, parodies and satires, which address the limitations, failures, delusions and faulty assumptions, narrow-mindedness, and other human foibles, both Guo and Cheng see them all rooted in self-conscious thought and knowledge, and thus deadly impediments to enlightenment. Other passages about beasts and birds use animal fables as exemplars of truth concerning endowed personal nature and the natural propensity to stay within the bounds of individual natural capacity. Since the commentaries of Guo and Cheng add important dimensions to these accounts, this study explores these as well
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