Dao Companion to the Analects by Amy Olberding (auth.), Amy Olberding (eds.)

By Amy Olberding (auth.), Amy Olberding (eds.)

This quantity surveys the foremost philosophical suggestions, arguments, and commitments of the Confucian classic, the Analects. In thematically geared up chapters, best students supply an in depth, scholarly advent to the textual content and the sign principles ascribed to its protagonist, Confucius.

The quantity opens with chapters that mirror the newest scholarship at the disputed origins of the textual content and an summary of the wide commentarial culture it generated. those are by means of chapters that separately discover key parts of the text’s philosophical panorama, articulating either the experience of innovations resembling ren, li, and xiao in addition to their position within the wider area of the textual content. a last part addresses favorite interpretive demanding situations and scholarly disputes in interpreting the Analects, comparing, for instance, the alignment among the Analects and modern ethical thought and the contested nature of its non secular sensibility.

Dao spouse to the Analects deals a entire and whole survey of the text's philosophical idiom and issues, in addition to its heritage and a few of the liveliest present debates surrounding it. This publication is a perfect source for either researchers and complicated scholars attracted to gaining higher perception into one of many earliest and such a lot influential Confucian classics.

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Extra resources for Dao Companion to the Analects

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The formation of Lunyu as a book. Monumenta Serica 44: 1–24. Ogyu¯, Sorai 荻生徂徠. 1994. Investigation of the Analects 論語徴, ed. OGAWA Tamaki 小川環樹. To¯kyo¯: Heibonsha. Ruan, Yuan 阮元 ed. 1991. Corrected meanings of the Zuo commentary to the spring and autumn 春秋左傳正義. In Commentary and subcommentary to the thirteen classics 十三經疏. Beijing: Zhonghua. Takeuchi, Yoshio 武内義雄. 1942. Studies of the Analects 論語之研究. Tokyo: Iwanami Shoten. Tsuda, So¯kichi 津田左右吉. 1948. The Analects and the thought of Confucius 論語と孔子の思 想.

Even where such inconsistencies did not strike at the heart of Confucius’ teachings, they were the sort of question that clever students might ask, either to test their teachers or from simply being curious (Makeham 2003: 88). B. -C. Ng From a pedagogical point of view, perhaps the most troubling inconsistencies in the Analects were those in which Confucius gives different answers to disciples who pose the same questions. The most common Confucian way of dealing with this type of apparent contradiction is based on the strategy of accommodation, the doctrine that the sages or divines whose words are recorded in the classics or scriptures keyed their teachings to different pedagogical levels in order to meet the needs and correct the views of different classes of disciples or auditors.

The contrast may at first seem trivial, but comparing them to two additional passages makes it a telling difference. The excavated version actually contains an expression found elsewhere in the Analects. 6, the Master says: “Be 17 The Dingzhou version contains quite a few variant characters, several places where “Master” replaces “Master Kong”, and an interesting final passage that is added on to end of chapter 20 in a way that perhaps indicates it was originally a separate chapter 21. See Hebeisheng wenwu yanjiusuo Dingzhou Hanmu zhujian zhengli xiaozu 1997.

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