2016
DOI: 10.1007/s11712-015-9473-7
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The Problem of Authorship and the Project of Chinese Philosophy: Zhuang Zhou and the Zhuangzi between Sinology and Philosophy in the Western Academy

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Cited by 11 publications
(2 citation statements)
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“…This polyvocal and open form evades interpretive closure (Gentz and Meyer 2015, Tan 2016), and makes it difficult to ascribe to the text any specific or explicitly political position. Its uncertain provenance and complex history of transmission makes it difficult to assign authorial intent and to align the text with the known political views of any historical figure (Chan 2002, Graham 2003, Lin 2003, Liu 1994, Fraser 1997, Jiang 2016, Klein 2011.…”
Section: Methodsmentioning
confidence: 99%
“…This polyvocal and open form evades interpretive closure (Gentz and Meyer 2015, Tan 2016), and makes it difficult to ascribe to the text any specific or explicitly political position. Its uncertain provenance and complex history of transmission makes it difficult to assign authorial intent and to align the text with the known political views of any historical figure (Chan 2002, Graham 2003, Lin 2003, Liu 1994, Fraser 1997, Jiang 2016, Klein 2011.…”
Section: Methodsmentioning
confidence: 99%
“…For its part, philosophy is less interested in the original text, largely because the earliest manuscript editions demonstrate a dizzying array of textual variants, in addition to a plethora of other uncertainties concerning its form and content. Instead, philosophy is interested in the philosophically authentic text that is understood in terms of textual intent (see Jiang 2016). 3 The authentic text refers to the text of the Daodejing, in which the philosophical and other linguistic weaknesses found in earlier editions have been repaired, or even, from philosophy's point of view, restored; an example of this is seen in Liu Xiaogan's suggestion that Wang Bi brought the thought of the Daodejing to its "logical completion" (Liu 2014, p. 158).…”
Section: Introductionmentioning
confidence: 99%