The Voice of God on Mount Sinai: Rabbinic Commentaries on Exodus 20:1 in Light of Sufi and Zen-Buddhist Texts (review)

The Voice of God on Mount Sinai: Rabbinic Commentaries on Exodus 20:1 in Light of Sufi and... BOOK REV IEWS Legge's life: pilgrim, professor, heretic, decipherer, comparativist, translator, ancestor, and teacher. Each room lets onto a portion of the garden, where the linear rule of yang is replaced by the playful chaos of yin, and, modestly lifting the hem of our robe, we pick our way over the uneven stones of Legge's personal, social, academic, religious, and cultural context, until we find that we have circled back into the house. There we pause, take tea, and reflect on what we have seen. Often, we are led to wonder at the marvelous confluence between the life of Legge and that of Grand Master Kongzi (Confucius). Could there have been, as a Buddhist might claim, a previous life in "dark Sinim"? Finally, we come to rest in the bedchamber, as Legge passes peacefully and wordlessly, like the Grand Master, into the Beyond. Time, as Laozi would say, has returned to its origin, and we speculate about the future of the discipline. It is now up to us, and still more to the new generation of scholars in the PRC, the ROC, and the West, to work reverently in the house and garden of our ancestor, improving and http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Buddhist-Christian Studies University of Hawai'I Press

The Voice of God on Mount Sinai: Rabbinic Commentaries on Exodus 20:1 in Light of Sufi and Zen-Buddhist Texts (review)

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Publisher
University of Hawai'I Press
Copyright
Copyright © 2004 The University of Hawai'i Press.
ISSN
1527-9472
Publisher site
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Abstract

BOOK REV IEWS Legge's life: pilgrim, professor, heretic, decipherer, comparativist, translator, ancestor, and teacher. Each room lets onto a portion of the garden, where the linear rule of yang is replaced by the playful chaos of yin, and, modestly lifting the hem of our robe, we pick our way over the uneven stones of Legge's personal, social, academic, religious, and cultural context, until we find that we have circled back into the house. There we pause, take tea, and reflect on what we have seen. Often, we are led to wonder at the marvelous confluence between the life of Legge and that of Grand Master Kongzi (Confucius). Could there have been, as a Buddhist might claim, a previous life in "dark Sinim"? Finally, we come to rest in the bedchamber, as Legge passes peacefully and wordlessly, like the Grand Master, into the Beyond. Time, as Laozi would say, has returned to its origin, and we speculate about the future of the discipline. It is now up to us, and still more to the new generation of scholars in the PRC, the ROC, and the West, to work reverently in the house and garden of our ancestor, improving and

Journal

Buddhist-Christian StudiesUniversity of Hawai'I Press

Published: Jan 10, 2004

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