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

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

This quantity surveys the key philosophical recommendations, arguments, and commitments of the Confucian classic, the Analects. In thematically geared up chapters, prime students offer an in depth, scholarly advent to the textual content and the sign rules ascribed to its protagonist, Confucius.

The quantity opens with chapters that replicate the newest scholarship at the disputed origins of the textual content and an outline of the large commentarial culture it generated. those are by means of chapters that separately discover key components of the text’s philosophical panorama, articulating either the feel of thoughts resembling ren, li, and xiao in addition to their position within the wider area of the textual content. a last part addresses favourite interpretive demanding situations and scholarly disputes in analyzing the Analects, comparing, for instance, the alignment among the Analects and modern ethical thought and the contested nature of its spiritual sensibility.

Dao significant other to the Analects deals a accomplished and whole survey of the text's philosophical idiom and subject matters, in addition to its background and a few of the liveliest present debates surrounding it. This publication is a perfect source for either researchers and complicated scholars drawn to gaining higher perception into one of many earliest and so much influential Confucian classics.

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Bruce, and A. Taeko Brooks. 1998. The original Analects: Sayings of Confucius and his successors. New York: Columbia University Press. Csikszentmihalyi, Mark. 2002. Confucius and the Analects in the Han. In Confucian ethics: A comparative study of self, autonomy, and community, ed. Bryan Van Norden. Cambridge: Cambridge University Press. Csikszentmihalyi, Mark. 2008. The golden rule in Confucianism. In The golden rule in world religions, ed. Jacob Neusner and Bruce Chilton. London: Continuum. 19 Two recent dissertations that represent new directions in text critical work that reflect insights on text formation that result from archeological discoveries are Weingarten 2011 and Hunter 2012.

Thus a prominent scholar of the Rabbinic school of Shammai, Hananiah ben Hezakiah, is said to have burned 300 jars of “midnight oil” in the course of trying to make the Book of Ezekiel agree with the Pentateuch (Russell 1986: 41). Fitting the Valley of Dry Bones into the Garden of Eden would be a labor (and resource) intensive exercise for almost any exegete. In contrast, the Neo-Confucian canon of the Four Books is much more homogenous in almost every respect than is either the Hebrew or Christian Bible, and thus less rife with apparent internal contradictions.

10). But even before the Neo-Confucian canon of the Four Books was formed during the Song era, commentators as far back as the Han had linked the Analects with other classical texts primarily through the commentarial strategy of reading one classic off in terms of another. Thus the Han commentator MA Rong 馬融 (77–166) observed that in annotating one particular classic, he would necessarily incorporate the other classics. Thus, when in annotating the Classic of Changes (Yijing 易經) he discussed the systems of ritual, he would bring in the Rites of Zhou (Zhouli 周禮); in discussing the Classic of Changes’ obscurities and profundities, he would make use of the Zuo Commentary (Zuozhuan 左傳) and the Analects, and also refer back to the Book of Documents (Shujing 書經) in order to analyze the principles of the Classic of Changes (Li 1981: 149).

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