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Аннотация: In China, Xiong Shili 熊十力 (1885-1968) is typically regarded as one of the most important philosophers of the twentieth century.In standard works introducing Chinese philosophers to Western readers, he is also widely portrayed as a seminal fi gure.In 1963, historian of Chinese philosophy Wingtsit Chan went so far as to claim that Xiong "has infl uenced more young Chinese philosophers than any other contemporary Chinese philosopher." More recently, Xiong has been described as "perhaps the most creative philosopher within Modern New Confucianism, " and he is "oft en considered to be one of the most innovative Chinese philosophers of the modern period.Few could match him when it comes to building his own distinctive comprehensive philosophical system." Furthermore, "it is now almost universally held that in the New Doctrine (Xin weishi lun) Xiong built the most creative philosophical system in contemporary Chinese philosophy." Ng Yu-kwan fi nds Xiong to have been a philosopher of such originality and importance that he is prepared to give the following assessment: "Whether judged in terms of depth and comprehensiveness in content or in terms of Yogācāra ostensibly begins with the fourth-century a.d.Indian thinkers Asan ˙ga (無著) and Vasubandhu (世親); their ideas began to appear in China almost immediately.By the sixth century, competing traditions of Yogācāra thought had developed in China, with the Weishi 唯識 (vijñapti-mātratā; nothing but consciousness) school rising to preeminence in the seventh century.By the Yuan dynasty (1271-1368), however, certain key commentaries of this school had ceased being transmitted in China, and it was not until the end of the nineteenth century that a number of them were reintroduced into China from Japan, where their transmission had been uninterrupted.Crucial to the late Qing revival of interest in Yogācāra thought was the friendship between Japanese scholar Nanjō Bun 'yū 南條文雄 (1894-1927) and lay Chinese Buddhist scholar Yang Wenhui 楊文會 .Between 1891 and 1896, Nanjō sent 235 Buddhist texts to Yang, including thirty Yogācāra texts that had long ceased being transmitted in China. Within the context of a broader renewal of interest in traditional philosophical writings (including other indigenous Chinese Mahāyāna texts) in the late Qing , the corpus of Yogācāra writings attracted unparalleled attention.One of these texts, Kuiji's 窺基 (632-682) Cheng weishi lun shuji 成唯識論述記 (Commentary on Demonstration of Nothing but Consciousness) is particularly important for providing crucial glosses on Cheng weishi lun, the foundational text of the East Asian Yogācāra tradition. China's Yogācāra revival-specifi cally the Weishi 唯識 school-from the late 1890s to the 1930s was spearheaded by two generations of prominent intellectuals: monastics, lay believers, and secular fi gures alike. Xiong began his Yogācāra studies in Nanjing at the China
Год издания: 2020
Авторы: John Makeham
Издательство: Yale University Press
Источник: Yale University Press eBooks
Открытый доступ: bronze
Страницы: xi–lxviii