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Chinese Gleams of Sufi Light: Wang Tai-yu's Great Learning of the Pure and Real and Liu Chih's Displaying the Concealment of the Real Realm, with a New Translation of Jami's Lawaih from the Persian by William C. Chittick (review)

Chinese Gleams of Sufi Light: Wang Tai-yu's Great Learning of the Pure and Real and Liu Chih's... thought. As Ng chronicles the story, Li makes human nature the center of gravity for his philosophy. Li does this in order to escape any hint of ontological dualism engendered by previous Cheng-Zhu discussions about whether or not human nature is fundamentally good or evil. Ng's conclusion is that Li ``refuses to bifurcate human nature to allow for the presence of evil in human nature itself'' (p. 128). Although Ng admits that Li's philosophic definition of human nature is not without its own ambiguities, the evidence shows that Li was willing to dispute with his Song Cheng-Zhu masters. Li makes a definite contribution to the growth of Cheng-Zhu thought both in terms of metaphysics and metapraxis. One of the ways that Li achieves his goals is through the art of Ruist hermeneutics. For anyone interested in the interaction of the Confucian tradition with modern hermeneutic theory, Ng's chapter 5 is highly suggestive. One of the most characteristic forms of ChengZhu scholarly life was ``reading the classics.'' Ng provides us with a primer of how this was done and what late Qing Cheng-Zhu scholarship teaches us about hermeneutics as a Confucian art. The circumspect historical tone of Ng's work http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Philosophy East and West University of Hawai'I Press

Chinese Gleams of Sufi Light: Wang Tai-yu's Great Learning of the Pure and Real and Liu Chih's Displaying the Concealment of the Real Realm, with a New Translation of Jami's Lawaih from the Persian by William C. Chittick (review)

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Publisher
University of Hawai'I Press
Copyright
Copyright © 2002 University of Hawai'i Press.
ISSN
1529-1898
Publisher site
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Abstract

thought. As Ng chronicles the story, Li makes human nature the center of gravity for his philosophy. Li does this in order to escape any hint of ontological dualism engendered by previous Cheng-Zhu discussions about whether or not human nature is fundamentally good or evil. Ng's conclusion is that Li ``refuses to bifurcate human nature to allow for the presence of evil in human nature itself'' (p. 128). Although Ng admits that Li's philosophic definition of human nature is not without its own ambiguities, the evidence shows that Li was willing to dispute with his Song Cheng-Zhu masters. Li makes a definite contribution to the growth of Cheng-Zhu thought both in terms of metaphysics and metapraxis. One of the ways that Li achieves his goals is through the art of Ruist hermeneutics. For anyone interested in the interaction of the Confucian tradition with modern hermeneutic theory, Ng's chapter 5 is highly suggestive. One of the most characteristic forms of ChengZhu scholarly life was ``reading the classics.'' Ng provides us with a primer of how this was done and what late Qing Cheng-Zhu scholarship teaches us about hermeneutics as a Confucian art. The circumspect historical tone of Ng's work

Journal

Philosophy East and West – University of Hawai'I Press

Published: Jan 4, 2002

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