WANG Bi and Xuanxue

Lynn, Richard John

doi:10.1007/978-90-481-2927-0_16

Cited by 7 publications

(3 citation statements)

References 5 publications

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“…Born six years after the collapse of the Han dynasty, Wang Bi was thrown into a situation in which there seemed to be few certainties in life. 30 With China divided into three separate kingdoms-the Wei 魏, the Shu 蜀, and the Wu 吴-there was widespread disorder in the country. When everything was in ruin, fewer and fewer people followed the Confucian precepts of honesty, loyalty and filial piety.…”

Section: Wang Bi's Critique Of Han Yijing Commentariesmentioning

confidence: 99%

Finding Hope and Certainty: Wang Bi's Commentaries on the Yijing

Hon

2020

Journal of Chinese Philosophy

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In this article, I analyze Wang Bi's (226–249) essays in General Comments on the Changes of the Zhou (Zhouyi Lueli《周易略例》). I argue that these essays reveal Wang Bi's unique approach to finding hope and certainty in an ever‐changing world. Taking trigrams and hexagrams as symbols of forces that shape our life, Wang Bi creates a philosophical framework that includes two components: (1) a dynamic ontology that stresses the codependence of part and whole, and (2) an attitude of life that views contingency as a reinvigorating force rather than a devastating force.

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Section: Wang Bi's Critique Of Han Yijing Commentariesmentioning

confidence: 99%

Finding Hope and Certainty: Wang Bi's Commentaries on the Yijing

Hon

2020

Journal of Chinese Philosophy

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“…9 Guo Xiang's idiosyncratic philosophy does not represent all of Wei-Jin Daoism, as scholars like Xi Kang or Wang Bi offer quite different visions generally and of ziran. For more on this, see Lynn (2015) and Henricks (1983). 10 Though this dating issue has been heavily debated, the majority of scholars now generally accord with Rao Zongyi's Eastern Han conclusion (Rao 1956;Ōfuchi 1967;Yoshioka 1977;Yu 1983;Seidel 1992;Robinet 1977;Chan 1991;Wang [1993Wang [ ] 1997Tadd 2013).…”

Section: The Way's Nature Is Ziranmentioning

confidence: 99%

Ziran: Authenticity or Authority?

Tadd

2019

Religions

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This essay explores the core Daoist concept of ziran (commonly translated as spontaneity, naturalness, or self-so) and its relationship to authenticity and authority. Modern scholarship has often followed the interpretation of Guo Xiang (d. 312) in taking ziran as spontaneous individual authenticity completely unreliant on any external authority. This form of Daoism emphasizes natural transformations and egalitarian society. Here, the author draws on Heshanggong’s Commentary on the Daodejing to reveal a drastically dissimilar ziran conception based on the authority of the transcendent Way. The logic of this contrasting view of classical Daoism results not only in a vision of hierarchical society, but one where the ultimate state of human ziran becomes immortality. Expanding our sense of the Daodejing, this cosmology of authority helps unearths greater continuity of the text with Daoism’s later religious forms.

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“…Para estudios sobre el movimiento Xuanxue, historia, objetivos y relación con Wang Bi, véanseWagner, 2000Wagner, , 2003aLynn, 2015; Chan, 1991. 9 A partir de la segunda parte de la dinastía Han, el método zhangju se fue abandonando progresivamente por considerarse prolijo y corrupto por las doctrinas heterodoxas.…”

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Análisis y comparación del concepto de <em>dao</em> en las tres interpretaciones clásicas del <em>Laozi</em>

Costantini

2019

EAA

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Se analiza y compara el concepto de dao en los tres comentarios más influyentes del Laozi, y, en particular, cómo las distintas lecturas del dao en los tres textos se relacionan con diferentes épocas históricas, tradiciones, objetivos y autores de los comentarios. Por ejemplo, la tradición de la escuela Huang-Lao, con su interés en teorías cosmológicas y prácticas de autocultivo, impregna el comentario Heshang gong y su visión del dao como principio cósmico accesible y cognoscible. Por otra parte, en el Xiang Er, la institución religiosa de los Maestros Celestiales plasma el Laozi como texto sagrado y el dao como una divinidad con preceptos claros e inteligibles. A su vez, la relativa libertad interpretativa de Wang Bi, desprovista de influencias exegéticas ortodoxas, junto con la búsqueda de una coherencia interna en el texto, genera un comentario totalmente distinto de la tradición interpretativa anterior. El Laozi se convierte en manual de sabiduría que revela el dao como fundamento lógico del mundo.

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WANG Bi and Xuanxue

Cited by 7 publications

References 5 publications

Finding Hope and Certainty: Wang Bi's Commentaries on the Yijing

Finding Hope and Certainty: Wang Bi's Commentaries on the Yijing

Ziran: Authenticity or Authority?

Análisis y comparación del concepto de <em>dao</em> en las tres interpretaciones clásicas del <em>Laozi</em>

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