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Mīmāṃsānyāyasaṅgraha: A Compendium on the Principles of Mīmāṃsā by Mahādeva Vedāntin (review)

Mīmāṃsānyāyasaṅgraha: A Compendium on the Principles of Mīmāṃsā by Mahādeva Vedāntin (review) Laozi : "When engaging in study there is daily increase, when listening to dao there is daily decrease." Similarly, readers may be curious about Sigurðsson's thoughts on other issues that possibly connect Daoist and Confucian texts with regard to ritual or humanization, such as has been shown by Edward Slingerland with wu-wei or Yang Guorong with ziran . For example, Sigurðsson suggests that in the latter stages of one's life more "spontaneous, personalized, and informal" ways of action can take over (p. 110). It would be interesting, then, to see how Sigurðsson might compare this type of spontaneous, personalized, and informal action to wu-wei or ziran and other related ideas in the Laozi or Zhuangzi. While these considerations may add to Sigurðsson's work, it is already quite good. Sigurðsson tackles an especially important issue with precision in Classical Chinese, engages in a broad survey of relevant Chinese commentaries (both ancient and contemporary), and makes meaningful comparisons to Western thinkers. Not much more can be asked for. Sigurðsson's contribution is probably best summarized in his unique translation of section 15.29 from the Lunyu : "Human beings are able to broaden the tradition (dao); the tradition does not broaden human http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Philosophy East and West University of Hawai'I Press

Mīmāṃsānyāyasaṅgraha: A Compendium on the Principles of Mīmāṃsā by Mahādeva Vedāntin (review)

Philosophy East and West , Volume 67 (2) – Apr 25, 2017

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Publisher
University of Hawai'I Press
Copyright
Copyright © 2008 University of Hawai'i Press.
ISSN
1529-1898
Publisher site
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Abstract

Laozi : "When engaging in study there is daily increase, when listening to dao there is daily decrease." Similarly, readers may be curious about Sigurðsson's thoughts on other issues that possibly connect Daoist and Confucian texts with regard to ritual or humanization, such as has been shown by Edward Slingerland with wu-wei or Yang Guorong with ziran . For example, Sigurðsson suggests that in the latter stages of one's life more "spontaneous, personalized, and informal" ways of action can take over (p. 110). It would be interesting, then, to see how Sigurðsson might compare this type of spontaneous, personalized, and informal action to wu-wei or ziran and other related ideas in the Laozi or Zhuangzi. While these considerations may add to Sigurðsson's work, it is already quite good. Sigurðsson tackles an especially important issue with precision in Classical Chinese, engages in a broad survey of relevant Chinese commentaries (both ancient and contemporary), and makes meaningful comparisons to Western thinkers. Not much more can be asked for. Sigurðsson's contribution is probably best summarized in his unique translation of section 15.29 from the Lunyu : "Human beings are able to broaden the tradition (dao); the tradition does not broaden human

Journal

Philosophy East and WestUniversity of Hawai'I Press

Published: Apr 25, 2017

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