Izgradnja by Ivana Buljan
Chunqiu fanlu. Database of Religious History, Vancouver, BC: University of British Columbia. , 2022
The text Chunqiu fanlu is a compendium of Chinese ethical and political thought traditionally asc... more The text Chunqiu fanlu is a compendium of Chinese ethical and political thought traditionally ascribed to a pivotal scholar from the Former Han dynasty (206 BCE-9 CE), Dong Zhongshu (c. 195 to 115 BCE.). Dong Zhongshu was a leading exegete of the Gongyang Zhuan (Gongyang Commentary on the Spring and Autumn Annals), an early Han commentary of the Spring and Autumn Annals (Chunqiu). The Chinese tradition credits him with an important role in the formation of "Han Confucianism" as the state ideology during the reign of Emperor Wu (140-134 BCE). But, this view is radically challenged by contemporary scholarship. This lengthy, rich and comprehensive work consisting of 82 chapters (pian), of which 79 have survived, has been commented upon in China throughout history as one of the most authoritative texts of Chinese ruism (Confucianism.) However, in terms of its authorship, dating and even in its textual preservation, the CQFL is a rather problematic text. While there is no certain answer on the question on what parts of the CQFL can be authentically traced to Dong Zhongshu, some chapters certainly originate from different sources. Most of the recent scholars agree that the CQFL is a collection of heterogeneous material from early Han and even post-Han scholarly work assembled by an anonymous compiler. The text contains a great diversity of subject matter. Sarah Queen and John Major persuasively argued that the text is arranged according to the principles that guided its anonymous compiler. They singled out five units. The first unit, Exegetical Principles", consisting of the first seventeen chapters represents the earliest and most probably authentic part of the whole compilation. These chapters interpret the principles of the Spring and Autumn Annals based on the Gongyang commentary. The "Monarchical Principles" (chapters 18-22) focus on the techniques for maintaining the power and authority of the ruler. They establish a kind of naturalistic approach which seeks normativity in the realm of nature. The third group, "Regulatory Principles" (chapters 23 to 28) addresses the regulations the ruler should observe after receiving the Mandate of Heaven. The "Ethical Principles" (chapters 29 to 42) group discusses the fundamental virtues and ideas esteemed by ruist scholars, such as humaneness ren 仁, righteousness yi義, wisdom zhi 智, virtue de 德, the rectification of names zheng ming 正名, and filial piety xiao孝. The "Yin-Yang Principles" group focuses on the cosmology of yin-yang and the four seasons in relation to the ruler's emotions, actions, and policies. "Five-Phase Principles" chapters develop the art of rulership based on Five Phase wu xing cosmology. "Ritual Principles" group, constituted of twelve thematically linked chapters, describes various aspects of ritual obligations and sacrifice from the perspective of the Gongyang commentary on the Spring and Autumn. The "Heavenly Principles" (chapters 77 to 82) contain some rather corrupted chapters grouped around the idea of Heaven as the source of political and moral principles. They correlate the way of Heaven with the physical cultivation and governing the country. Please note that all translations are taken from the ebook version of Sarah Queen and John Major's "Luxuriant Gems of the Spring and Autumn)
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Filozofska istraživanja, Feb 8, 2018
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My research, entitled „The Luxuriant Dew of the Spring and Autumn Annals: Syncretic elements on t... more My research, entitled „The Luxuriant Dew of the Spring and Autumn Annals: Syncretic elements on the art of rulership“, concerns the text Chunqiu fanlu (henceforth: CQFL) which is a compendium of Chinese philosophy and statecraft, traditionally ascribed to a pivotal Confucian scholar from the Former Han dynasty (206 BCE – 9 CE), Dong Zhongshu (c. 179 to 104 BCE.). The Chinese tradition attributes him a tremendous role in establishing Confucianism as the state ideology during the reign of emperor Wu (140 – 134 BCE) and in bringing the new Confucian system to its fullest development. The CQFL had a great impact on generations of scholars in traditional China. Its vision of sovereignty and the relationship between humans and Heaven was highly relevant to the development of the ethico-political discourse of Chinese Confucianism. The text itself has been commented upon in China throughout history, as the most authoritative text of Chinese Confucianism from Han time onward. Despite of its ...
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Synthesis Philosophica, 2014
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U knjizi Filozofija i Zhexue. Put k drugome i natrag kineski autor Wu Xiaoming preispituje odnos ... more U knjizi Filozofija i Zhexue. Put k drugome i natrag kineski autor Wu Xiaoming preispituje odnos europske filozofije prema kineskoj misaonoj tradiciji. Autor temi pristupa na nacin dijaloga s Derridaom.
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Kierkegaardovo misaono nadahnuce motivirano je dvama nezadovoljstvima: prvo se tice spekulativne ... more Kierkegaardovo misaono nadahnuce motivirano je dvama nezadovoljstvima: prvo se tice spekulativne filozofije i njezine nemogucnosti da zahvati zbiljnost pojedinca u njegovoj egzistencijalnoj danosti, a drugo se tice građansko-krscanskog svijeta njegova doba koji je u rasulu i gdje je "individu"“ posve dokinuta prevlascu "gomile". Kako postati samim sobom, "jdan jedini", odnosno "individua", pitanje je koje Kierkegaard postavlja u srediste svog filozofskog interesa. Put od obicnog opstanka do zbiljskog filozofiranja, odnosno od "gomile" do "individue" ostvaruje se kroz tri stadija. To su estetski, eticki i religiozni stadij egzistiranja. U ovom se radu analiziraju njihovi kljucni konstituensi i suodnos iscitavanjem primarno tri Kierkegaardova djela: "Ili-ili", "Bolest na smrt", "Strah i drhtanje". I dok je odnos između estetskog i etickog stadija dijalekticki, religiozno stoji naspram estetskog i...
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Članak raspravlja o nekim aspektima Buddhine i Konfucijeve filozofije koji bi mogli biti relevant... more Članak raspravlja o nekim aspektima Buddhine i Konfucijeve filozofije koji bi mogli biti relevantni za opću filozofsku diskusiju o problemu slobode, slobodnoga djelovanja i o povezanim filozofskim temama. Premda je njihovo filozofsko mišljenje oblikovano u posve različitim jezično-kulturnim i filozofskim okolnostima i pozadinama, obojica se slažu u makar dvije, ali ključne točke. Prvo, mogućnost slobode i slobodnoga djelovanja nije suprotstavljena prirodnom poretku stvari, dapače, ona je omogućena njime; drugo, ta se mogućnost razvija i ostvaruje neprestanim samokultiviranjem i »ugađanjem« prema svijetu »kako biva«. U kontekstu suvremenih diskusija o problemu odnosa između slobodne volje i determinizma, možemo reći da su Buddha i Konfucije bili na poziciji »kompatibilizma«, dapače, na poziciji da je slobodno djelovanje uopće moguće jedino u kontekstu (mekog) determinizma koji svijet promatra pod vidom uvijek mijenjajućih i uvjetujućih okolnosti i »obrazaca«, a ne pod vidom čvrstog (...
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Filozofska Istraživanja, Jan 22, 2009
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'Bao wei quan' 保位權 ('Preservation of position and power') (herein-after: BWQ) is an essay advisin... more 'Bao wei quan' 保位權 ('Preservation of position and power') (herein-after: BWQ) is an essay advising rulers on how to preserve their position of power and maintain control over the bureaucracy. It is a part of one of the most authoritative premodern Chinese texts, the Chunqiu fanlu 春秋繁露 (The Luxuriant Dew of the Spring and Autumn Annals), which is traditionally ascribed to pivotal Han dynasty scholar Dong Zhongshu 董仲舒 (c. 195-115 BCE). This paper argues that the BWQ establishes a type of naturalistic approach to rulership. In this vision, the state and its social and political order is rooted in the constitution of human nature, and is perceived as a place where human tendencies can be followed and fulfilled, but also controlled. In addition, the BWQ's political discourse and its view of government is built around complementary processes, such as reward/punishment, political power/moral power, non-action/action, actuality/fame etc. The art of rulership thus consists of keeping these opposites in balance.
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Counterfactual reasoning – the construction of mental alternatives to reality – is an important p... more Counterfactual reasoning – the construction of mental alternatives to reality – is an important part of theoretical thinking. In this kind of reasoning, which is expressed through the use of unreal conditional sentences, i.e. statements such as “if it were not for X, there would be no Y”, a hypothesis is established on the basis of an action/state/event that did not happen. An unfulfilled condition or cause from the past or present is connected with a potential effect. Thus, counterfactual reasoning is important in the formation of ethical/political and scientific reflections. While conducting empirical research, Alfred Bloom concluded that Chinese speakers are not inclined to counterfactual reasoning. Bloom links this with a deficit in equivalent grammatical markers for unreal conditionality in the modern standard Chinese language. Bloom shows that the modern Chinese language has no extricated lexical, grammatical, or tonal markers for counterfactuality. This paper will examine Bloom’s thesis in the area of the Old Chinese language and classical Chinese texts. Research will be carried out on two levels. On the first, linguistic level, it will be determined if there are unreal conditional constructions in Old Chinese. On the second, discursive level, the presence/absence and rhetorical role of counterfactual thinking in classical Chinese philosophical and historical texts will be examined. Consideration of the relationship between the grammatical structures of the Old Chinese language and counterfactual reasoning will contribute to an understanding of the nature of classical Chinese philosophical thought and the relationship between the Old Chinese language and thinking, especially regarding the issue of the extent to which the formation of a specific thinking/philosophy is conditioned by the morphosyntactic structures of the language it is built upon. Secondly, due to the importance of counterfactual reasoning in the formation of theoretical thinking, this research provides additional insight into the “predispositions” of the Old Chinese language towards the formation of philosophical and scientific discourse.
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This paper investigates the relationship between health and early Chinese culture, and especially... more This paper investigates the relationship between health and early Chinese culture, and especially considers the concept of health as value and right in the early Chinese cultural context. In the 4th century B. C. E. in China medical manuscripts began to appear, dealing with the questions of health maintenance and the achievement of longevity. They argue that health is not simply given, but is an achievement which requires permanent investment. In these texts, health is understood as a condition that is greater than the mere absence of illness. It is considered as the state of being in harmony, a reflection and a result of the appropriate governing of life’s breath (qi). Following this argument, medical texts develop methods for controlling the qi, such as an appropriate diet, breathing exercises, physical activity etc. They are used to “cultivate life” (yang sheng), that is, to achieve the preservation of health. However, the tradition of “cultivating life” was also criticized in texts coming from different backgrounds, especially in the text of Master Zhuang and Confucian texts. This paper analyses their fundamental arguments. It specially focuses on the Confucian reaction because Confucianism became a leading ideology since Han dynasty (200. B. C. E. – 220 C. E.), and thus a dominant form of thinking which marked the traditional Chinese culture. The paper sets out the concept of health as value and right in relation to the Confucian ethical principles, as well as Confucian understanding of the individual and its relation to the society.
Key words:
traditional Chinese medicine, Confucianism, Zhuangzi, health
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This work provides an annotated translation, together with a brief commentary, of the “Bao Wei Qu... more This work provides an annotated translation, together with a brief commentary, of the “Bao Wei Quan” chapter, the 20th chapter of the Chunqiu fanlu. The Chunqiu fanlu is an important Chinese Confucian text. It is ascribed to a pivotal Former Han (206 BCE – 9 CE) scholar, an exegete of the Gongyang zhuan 公羊傳, Dong Zhongshu 董仲舒 (ca. 195–115 BCE). This text offered to readers an ideal of rulership that remained highly relevant to the development of the ethical and political discourse of Chinese Confucianism. Despite its importance, the Chunqiu fanlu has only very recently been fully translated into a Western language, and is one of the rare major classical Chinese texts which still lacks a full Japanese translation. Thus, the purpose of this work is to contribute to the ongoing Chunqiu fanlu translation project and to present to the reader some of the form and content of this influential work.
Keywords: Chunqiu fanlu, Dong Zhongshu, power (quan 權), rewards (shang 賞), punishments (fa 罰), non-action (wuwei 無 為)
本文是對⟪春秋繁露⟫第二十卷〈保位權〉含有短評的注譯。⟪春秋繁露⟫是中國儒學代表作之一。其作者据考据被認為是以注釋⟪春秋公羊傳⟫而聞名的西漢學者董仲舒(公元前195年—公元前115年)。⟪春秋繁露⟫是一部被公認為有助於理解中國儒學發展史的最重要的經典著作之一。⟪春秋繁露⟫中所倡導的統治理想以及天人感應的概念兩千年以來一直是倫理政治學中的一個核心問題,這部書對中國儒學的倫理和政治論述的發展起著极為重要的作用。⟪春秋繁露⟫雖然在中國傳統文化中占据著重要的地位,但它最近才被完整地翻譯成任何歐洲國家的語言,不過完整日語翻譯本中仍然缺少的一部。筆者希望本文可以為正在進行中的⟪春秋繁露⟫翻譯工程做出一點貢獻,并希望通過本文給廣大讀者介紹一點該著作的基本形式和一小部分內容。
關鍵詞: :⟪春秋繁露⟫、董仲舒、權力、獎賞、懲罰、無為
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Conference Presentations by Ivana Buljan
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This presentation contributes to the bioethical discussion of animals from
Daoist, in particular,... more This presentation contributes to the bioethical discussion of animals from
Daoist, in particular, Zhuangzi’s perspective. The topic of the presentation
is the classical Daoist understanding of animals, with an emphasis on man’s
relationship to animals. Starting from the thesis that there are no firm ontic
or ontological boundaries between humans, animals and other living beings,
Daoism develops a critique of the anthropocentric approach to animals. It is
characterized by instrumentalism, egoism and intervention in the natural state
of animals. Apart from the fact that this anthropocentrism raises the question of
human attitude towards non-human animals, it also ultimately opens the question of man’s attitude towards himself. Thus, instead of being anthropocentric, Daoism emphasizes the cosmocentric perspective. In my presentation, I want to consider the ethical and epistemological aspects arising from the cosmocentric standpoint. After that, I will try critically rethink the relevance of the Daoist view for contemporary bioethical issues related to animals. I am particularly interested in the applicability of this approach where the relationship between
humans and animals is closest, most active and interpenetrating, i.e. pets.
NE ŽELIM BITI TVOJ PAS:
DAOISTIČKI PRISTUP ŽIVOTINJAMA
Ovo izlaganje prilog je bioetičkoj raspravi o životinjama iz daoističke,
naročito Zhuangzijeve perspektive. Tema je izlaganja klasično daoističko ra-
zumijevanje životinja, s naglaskom na čovjekovu odnosu prema životinjama.
Polazeći od teze da među ljudima, životinjama i drugim živim bićima nema
čvrstih ni ontičkih, ni ontoloških granica, daoizam razvija kritiku antropocen-
tričnog pristupa životinjama. Obilježava ga instrumentalizam, egoizam te in-
terveniranje u prirodno stanje životinja. Osim što ovaj antropocentrizam otva-
ra pitanje upitnosti ljudskog odnosa prema neljudskim životinjama, također
otvara pitanje čovjekova odnosa prema samome sebi. Stoga, umjesto antropo-
centrične, daoizam apostrofira kozmocentričnu perspektivu. U izlaganju želim
razmotriti etičke i epistemološke aspekte koji proizlaze iz kozmocentričnog
gledišta. Nakon toga pokušat ću kritički promisliti relevantnost daoističkog
pogleda za suvremena bioetička pitanja vezana za životinje. Posebice me za-
nima primjenjivost ovakvoga pristupa tamo gdje je suodnos i susret između
čovjeka i životinja najbliži, najaktivniji i međusobno prožimajući, tj. u slučaju
životinja koje su u statusu kućnih ljubimaca.
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Papers by Ivana Buljan
Filozofski leksikon , 2012
http://www.knjige-hojski.com.hr/filozofski-leksikon/
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Uploads
Izgradnja by Ivana Buljan
Key words:
traditional Chinese medicine, Confucianism, Zhuangzi, health
Keywords: Chunqiu fanlu, Dong Zhongshu, power (quan 權), rewards (shang 賞), punishments (fa 罰), non-action (wuwei 無 為)
本文是對⟪春秋繁露⟫第二十卷〈保位權〉含有短評的注譯。⟪春秋繁露⟫是中國儒學代表作之一。其作者据考据被認為是以注釋⟪春秋公羊傳⟫而聞名的西漢學者董仲舒(公元前195年—公元前115年)。⟪春秋繁露⟫是一部被公認為有助於理解中國儒學發展史的最重要的經典著作之一。⟪春秋繁露⟫中所倡導的統治理想以及天人感應的概念兩千年以來一直是倫理政治學中的一個核心問題,這部書對中國儒學的倫理和政治論述的發展起著极為重要的作用。⟪春秋繁露⟫雖然在中國傳統文化中占据著重要的地位,但它最近才被完整地翻譯成任何歐洲國家的語言,不過完整日語翻譯本中仍然缺少的一部。筆者希望本文可以為正在進行中的⟪春秋繁露⟫翻譯工程做出一點貢獻,并希望通過本文給廣大讀者介紹一點該著作的基本形式和一小部分內容。
關鍵詞: :⟪春秋繁露⟫、董仲舒、權力、獎賞、懲罰、無為
Conference Presentations by Ivana Buljan
Daoist, in particular, Zhuangzi’s perspective. The topic of the presentation
is the classical Daoist understanding of animals, with an emphasis on man’s
relationship to animals. Starting from the thesis that there are no firm ontic
or ontological boundaries between humans, animals and other living beings,
Daoism develops a critique of the anthropocentric approach to animals. It is
characterized by instrumentalism, egoism and intervention in the natural state
of animals. Apart from the fact that this anthropocentrism raises the question of
human attitude towards non-human animals, it also ultimately opens the question of man’s attitude towards himself. Thus, instead of being anthropocentric, Daoism emphasizes the cosmocentric perspective. In my presentation, I want to consider the ethical and epistemological aspects arising from the cosmocentric standpoint. After that, I will try critically rethink the relevance of the Daoist view for contemporary bioethical issues related to animals. I am particularly interested in the applicability of this approach where the relationship between
humans and animals is closest, most active and interpenetrating, i.e. pets.
NE ŽELIM BITI TVOJ PAS:
DAOISTIČKI PRISTUP ŽIVOTINJAMA
Ovo izlaganje prilog je bioetičkoj raspravi o životinjama iz daoističke,
naročito Zhuangzijeve perspektive. Tema je izlaganja klasično daoističko ra-
zumijevanje životinja, s naglaskom na čovjekovu odnosu prema životinjama.
Polazeći od teze da među ljudima, životinjama i drugim živim bićima nema
čvrstih ni ontičkih, ni ontoloških granica, daoizam razvija kritiku antropocen-
tričnog pristupa životinjama. Obilježava ga instrumentalizam, egoizam te in-
terveniranje u prirodno stanje životinja. Osim što ovaj antropocentrizam otva-
ra pitanje upitnosti ljudskog odnosa prema neljudskim životinjama, također
otvara pitanje čovjekova odnosa prema samome sebi. Stoga, umjesto antropo-
centrične, daoizam apostrofira kozmocentričnu perspektivu. U izlaganju želim
razmotriti etičke i epistemološke aspekte koji proizlaze iz kozmocentričnog
gledišta. Nakon toga pokušat ću kritički promisliti relevantnost daoističkog
pogleda za suvremena bioetička pitanja vezana za životinje. Posebice me za-
nima primjenjivost ovakvoga pristupa tamo gdje je suodnos i susret između
čovjeka i životinja najbliži, najaktivniji i međusobno prožimajući, tj. u slučaju
životinja koje su u statusu kućnih ljubimaca.
Papers by Ivana Buljan
Key words:
traditional Chinese medicine, Confucianism, Zhuangzi, health
Keywords: Chunqiu fanlu, Dong Zhongshu, power (quan 權), rewards (shang 賞), punishments (fa 罰), non-action (wuwei 無 為)
本文是對⟪春秋繁露⟫第二十卷〈保位權〉含有短評的注譯。⟪春秋繁露⟫是中國儒學代表作之一。其作者据考据被認為是以注釋⟪春秋公羊傳⟫而聞名的西漢學者董仲舒(公元前195年—公元前115年)。⟪春秋繁露⟫是一部被公認為有助於理解中國儒學發展史的最重要的經典著作之一。⟪春秋繁露⟫中所倡導的統治理想以及天人感應的概念兩千年以來一直是倫理政治學中的一個核心問題,這部書對中國儒學的倫理和政治論述的發展起著极為重要的作用。⟪春秋繁露⟫雖然在中國傳統文化中占据著重要的地位,但它最近才被完整地翻譯成任何歐洲國家的語言,不過完整日語翻譯本中仍然缺少的一部。筆者希望本文可以為正在進行中的⟪春秋繁露⟫翻譯工程做出一點貢獻,并希望通過本文給廣大讀者介紹一點該著作的基本形式和一小部分內容。
關鍵詞: :⟪春秋繁露⟫、董仲舒、權力、獎賞、懲罰、無為
Daoist, in particular, Zhuangzi’s perspective. The topic of the presentation
is the classical Daoist understanding of animals, with an emphasis on man’s
relationship to animals. Starting from the thesis that there are no firm ontic
or ontological boundaries between humans, animals and other living beings,
Daoism develops a critique of the anthropocentric approach to animals. It is
characterized by instrumentalism, egoism and intervention in the natural state
of animals. Apart from the fact that this anthropocentrism raises the question of
human attitude towards non-human animals, it also ultimately opens the question of man’s attitude towards himself. Thus, instead of being anthropocentric, Daoism emphasizes the cosmocentric perspective. In my presentation, I want to consider the ethical and epistemological aspects arising from the cosmocentric standpoint. After that, I will try critically rethink the relevance of the Daoist view for contemporary bioethical issues related to animals. I am particularly interested in the applicability of this approach where the relationship between
humans and animals is closest, most active and interpenetrating, i.e. pets.
NE ŽELIM BITI TVOJ PAS:
DAOISTIČKI PRISTUP ŽIVOTINJAMA
Ovo izlaganje prilog je bioetičkoj raspravi o životinjama iz daoističke,
naročito Zhuangzijeve perspektive. Tema je izlaganja klasično daoističko ra-
zumijevanje životinja, s naglaskom na čovjekovu odnosu prema životinjama.
Polazeći od teze da među ljudima, životinjama i drugim živim bićima nema
čvrstih ni ontičkih, ni ontoloških granica, daoizam razvija kritiku antropocen-
tričnog pristupa životinjama. Obilježava ga instrumentalizam, egoizam te in-
terveniranje u prirodno stanje životinja. Osim što ovaj antropocentrizam otva-
ra pitanje upitnosti ljudskog odnosa prema neljudskim životinjama, također
otvara pitanje čovjekova odnosa prema samome sebi. Stoga, umjesto antropo-
centrične, daoizam apostrofira kozmocentričnu perspektivu. U izlaganju želim
razmotriti etičke i epistemološke aspekte koji proizlaze iz kozmocentričnog
gledišta. Nakon toga pokušat ću kritički promisliti relevantnost daoističkog
pogleda za suvremena bioetička pitanja vezana za životinje. Posebice me za-
nima primjenjivost ovakvoga pristupa tamo gdje je suodnos i susret između
čovjeka i životinja najbliži, najaktivniji i međusobno prožimajući, tj. u slučaju
životinja koje su u statusu kućnih ljubimaca.