By Other Tu Wei-Ming By (author) Thomas W. Selover

Hsieh Liang-tso (c.1050-c.1120, referred to as grasp Shang-ts'ai) used to be one of many major direct disciples of Ch'eng Hao and Ch'eng I, the 2 brothers who have been the early leaders of the Confucian revival referred to as Neo-Confucianism in Northern Sung China. Hsieh was once hence one of the first to acknowledge and stick with the insights of the Ch'eng brothers as definitive of the genuine Confucian culture, a attractiveness that turned the conviction of the vast majority of later Confucian students and practitioners. the current booklet is a targeted research of the middle worth of Confucian concept, specifically jen (humanity or co-humanity), via an research of Hsieh Liang-tso's research of the Analects of Confucius. Selover argues that Hsieh's dealing with of key concerns in analyzing and utilizing the Confucian Analects, his experiential reasoning and his deference to scriptural classics and past culture, endure very important similarities to the perform of theology in Western non secular traditions. the quantity additionally features a translation of Hsieh's remark at the Analects, in addition to a foreword through the popular student of Confucianism, Tu Wei-ming.

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Additional info for Hsieh Liang-tso and the Analects of Confucius: Humane Learning as a Religious Quest (American Academy of Religion Academy Series)

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Afterwards, he reflected and came to a realization [hsing-wu ^flf]. 26 Thus, Hsieh utilized his own direct experience of Ch'eng Hao's exemplary teaching as a guide for others. Something of the quality of the teacher-disciple Disciple of the Ch 'eng Brothers 19 relationship that characterized the Tao-hsiieh fellowship comes across in this anecdote that became well known among later Confucians. Hsieh often incorporated Ch'eng Hao's poetry in his own teaching as a way to invoke a model of naturalness.

15 Hsing Ping's work superseded earlier annotations of Ho Yen's collection such as the Lun-yii i-shu Ira III H ©ft (Explication of the Meanings of the Analects) by Huang K'an H. {ft (488-545). For his part, Huang had referred to other commentators in his annotations, such as the "Neo-Taoist" Wang Pi Hi 3® (226-249), and explored the philosophical significance of the text. Hsing Ping's annotations, on the other hand, are simply a contemporary paraphrase of Ho Yen's work. Thus, at the beginning of the Sung period the Analectswas given enhanced official status, though the interpretation of it was conventionalized.

This emphasis on practice comes out clearly in his preface. 35 Hsieh's emphasis on the difficulty of reading the Analects is reminiscent of a remark by Confucius's best disciple, Yen Hui t| 0, concerning the Sage's direct instruction: "The more I look up at it the higher it appears. "36 That is, even though Yen Hui was able to study with the Sage directly, it was difficult to fully grasp his teaching. How much more so when one must depend upon study of the Analects text, after so many centuries of "misunderstanding"!

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