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Zhan Guo Qin Han shiqi de xuepai wenti yanjiu by Li Rui (review)

Zhan Guo Qin Han shiqi de xuepai wenti yanjiu by Li Rui (review) 192 China Review International: Vol. 20, Nos. 1 & 2, 2013 Li Rui . Zhan Guo Qin Han shiqi de xuepai wenti yanjiu . Beijing : Beijing Shifan Daxue Chubanshe , 2011. xi, 381 pp. Paperback ¥30, isbn 978-7-30313702-2. Specialists in Chinese philosophy are concerned not only with questions regarding the contents, lineages, and relations of various Chinese philosophical traditions (e.g., Confucianism, Daoism, and Mohism), but also with the meta-question of how these traditions are understood and described. Some of these meta-questions revolve around the "school" issue, such as: Whether or under what conditions could we reasonably use the term "school" and other English terms such as "Confucianism," "Mohism," "Daoism," "Legalism," and "Huang-Lao" in describing early Chinese thought? What do the counterparts of these terms mean in early Chinese texts? In what sense are these terms misleading or inappropriate? Are the categorizations of liu jia (six schools/houses) and jiu liu shi jia (nine streams and ten schools/houses) heuristically useful in depicting early Chinese history of thought? While several English articles have tackled these questions, contemporary Chinese academia has maintained a respectful disinterest toward them. Li Rui's Zhan Guo Qin Han shiqi de xuepai wenti yanjiu (A study on http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png China Review International University of Hawai'I Press

Zhan Guo Qin Han shiqi de xuepai wenti yanjiu by Li Rui (review)

China Review International , Volume 20 (1) – Jan 22, 2013
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Abstract

192 China Review International: Vol. 20, Nos. 1 & 2, 2013 Li Rui . Zhan Guo Qin Han shiqi de xuepai wenti yanjiu . Beijing : Beijing Shifan Daxue Chubanshe , 2011. xi, 381 pp. Paperback ¥30, isbn 978-7-30313702-2. Specialists in Chinese philosophy are concerned not only with questions regarding the contents, lineages, and relations of various Chinese philosophical traditions (e.g., Confucianism, Daoism, and Mohism), but also with the meta-question of how these traditions are understood and described. Some of these meta-questions revolve around the "school" issue, such as: Whether or under what conditions could we reasonably use the term "school" and other English terms such as "Confucianism," "Mohism," "Daoism," "Legalism," and "Huang-Lao" in describing early Chinese thought? What do the counterparts of these terms mean in early Chinese texts? In what sense are these terms misleading or inappropriate? Are the categorizations of liu jia (six schools/houses) and jiu liu shi jia (nine streams and ten schools/houses) heuristically useful in depicting early Chinese history of thought? While several English articles have tackled these questions, contemporary Chinese academia has maintained a respectful disinterest toward them. Li Rui's Zhan Guo Qin Han shiqi de xuepai wenti yanjiu (A study on

Journal

China Review International – University of Hawai'I Press

Published: Jan 22, 2013

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