In the last part of Ethics Spinoza introduces the doctrine of the intellectual love of God: God loves himself with an infinite intellectual love. This doctrine has raised one of the most discussed puzzles in Spinoza scholarship: How can God have intellectual love if, as Spinoza says, God is Nature itself? After examining existing.approaches to the puzzle and revealing their failures, I will propose a Neo- Confucian approach to the puzzle. I will compare Spinoza's philosophy with Neo-Confucian (especially Wan Yang-Ming's) philosophy and argue that we can develop a new approach to the puzzle by appealing to the comparison. I conclude that the intellectual love of God can be properly understood from different perspectives. From God's perspective it is understood as the creative power of God. From an individual's perspective it is understood as the essence of this very individual. Moreover, once we combine these two perspectives we can reach what I consider to be the correct interpretation of Spinoza' s view: Given that intuitive knowledge and action are one and the same the intellectual love of God should be comprehended not only as man's final fulfillment of freedom through intuitive knowledge, but also as man's self-cultivation in practice. I maintain that a free man, as Spinoza endeavors to become, is equivalent to a Neo-Confucian sage.

A Neo-Confucian approach to a puzzle concerning Spinoza's doctrine of the intellectual love of God

This article discusses how Liang Shuming's Dong–Xi wenhua ji qi zhexue (Eastern and Western Cultures and Their Philosophies) adopted a genealogical mode of textual authorization which took shape in its depiction of Chinese history as a failure to live up to an ideal way of life imagined by Confucius Implied in this discourse was the idea that Liang himself had been the first Confucian to understand what Confucius had truly meant This genealogical discourse authorizing Liang and his text by linking them directly to Confucius was further strengthened by a rhetoric which naturalized the discourse passed down from Confucius to Liang, distinguishing it from other forms of discourse seen as artificial Finally, the text's genealogical discourse also managed to incorporate the May Fourth critique of Confucianism by rejecting the historical manifestations of Confucianism before salvaging an ideal imagined by Confucius which was presented as uncontaminated by history and Confucianism's enmeshment in state power

Textual Authority and Its Naturalization in Liang Shuming's Dong–Xi wenhua ji qi zhexue

During the Northern Song dynasty (960–1127), several proponents of guwen 古文, or Ancient-style Learning, began to appeal to a lineage of former worthies consisting of Mencius (fl. 4th c. BCE), Xunzi (fl. 3rd c. BCE), Yang Xiong 揚雄 (53 BCE–18 CE), Wang Tong 王通 (c. 584–617), and Han Yu 韓愈 (768–824) to both justify their views of the Confucian dao and push for the adoption of specific strategies to expand guwen’s influence. Building upon earlier conceptions of these figures formulated in the Tang, Song guwen thinkers such as Liu Kai 柳開 (947–1000), Sun Fu 孫復 (992–1057), and Shi Jie 石介 (1005–1045) held the worthies up as models and asserted that their examples could guide current efforts to defend and reinvigorate the dao of the sages. Yet, despite their passionate endorsement of this lineage, it ultimately failed to achieve widespread acceptance among either guwen adherents or the wider elite. Indeed, by the middle of the eleventh century, writings using the lineage of former worthies to legitimate a particular intellectual position by and large disappear from the historical record. The few studies that exist on guwen lineages have for the most part sought to situate them within the larger history of daoxue 道學 and Buddhist lineage discourse. The scholars operating within this framework have attempted to answer two key questions: What impact did Chan conceptions of lineage have over the formation of guwen lineages, particularly that expressed in Han Yu’s “On the Origin of the Way” (Yuandao 原道)? And, to what extant did guwen lineages influence Zhu Xi’s later formulation of the “genealogy of the Way” (daotong 道統)? These questions have moreover been asked, and

'Guwen' Lineage Discourse in the Northern Song

Professor Julia Chia-Yi Ching 秦家懿 passed away on 26 October 2∞1 in Toronto , her adopted home for over twenty years. Readers of the Monumenta Serica wil1 know of her distinguished contribution to the study of Chinese thought and religion. To her friends and former students, she will be remembered not only for her outstanding scholarship but also as an inspiring teacher, a champion of fairness and human rights , and a courageous spirit. She wil1 be missed. Bom in Shanghai in October 1934, Julia Ching (Qin) grew up in Shanghai and Hong Kong. Her mother was educated at 血e McTyeire School for Girls, an elite American missionary school in Shanghai at which the young Julia also attended, and her fa血er was a prominent lawyer well connected wi血 the leaders of Shanghai at that time. The family , which traces its ancest旬的 the eleventh-century poet and scholar Qin Guan 秦觀, first moved 的 Hong Kong in 1937ωescape Japanese aggression, but only to retum to Shanghai 姐 early 1942 after Hong Kong itself came under Japanese occupation. 1 One of her earliest memories , as Professor Ching wrote, was of “hiding during an air raid in Shanghai under a blanketcovered table.\"2 In 1946, the family again made its way to Hong Kong, this time to stay clear of the civil war between the Nationalist and Communist forces. While in Hong Kong , Julia attended the Sacred Heart Canossian College. She was baptized a Catholic and entertained the possibility of a religious vocation. At seventeen, she le缸 for the United States, with a scholarship to pursue her tertiary education at the College of New Rochelle , New York. Her sense of religious calling deepened at New Rochelle , a Catholic college for women founded by the Order of St. Ursula. Julia joined the Ursulines, and for the next twenty years she was known to the world as Sister Agnes. Having eamed her B.A. at New Rochelle and an M.A. from the Catholic Universi旬, she was assigned to a mission in Hua1ien, Taiwan. Up to 血is point, Julia's formal education had focused primarily on Westem philosophy and religion. It was in

In memoriam Professor Julia Ching (1934–2001)

/pdf/corso-di-laurea-magistrale-in-lingue-e-culture-dell-asia-jnd3bl1d5g.pdf

Corso di Laurea magistrale in Lingue e Culture dell'Asia Orientale

Since Han times, Confucianism has been, for over 2,000 years, the dominant Teaching.... And there have been disputes over orthodoxy and heterodoxy ... as each person considers his own thinking to be Confucius' teaching, while criticizing others as not being Confucian. Thus ... Confucius became, in turn ... Han Yii (786-824) and Ou-yang Hsiu (1007-70), and Ch'eng Yi (10321107) and Chu Hsi (1130-1200), and then Lu Hsiang-shan (1139-92) and Wang Yang-ming (1472-1529).... This has been the result of 2,000 years of defensive mentality. But was Confucius really what they say he was?1

Truth and Ideology: The Confucian Way (Tao) and its Transmission (Tao-T'Ung)

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Truth and Ideology: The Confucian Way (Tao) and its Transmission (Tao-T'Ung)