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Published online by Cambridge University Press: 24 October 2008
China's regard for nature, as expressed (for example) in Sung landscape painting, is clear and well recognised. What the Chinese believed to exceed the natural world, the realm of ‘the ten-thousand things’, is less clear. The present essay tries to explore this question systematically.
page 185 note 2 Liang Ch'i-ch'ao as quoted by Yang, C. K. in Fairbank, John K. (ed.), Chinese Thought and Institutions (Chicago. University of Chicago Press, 1957), p. 270.Google Scholar
page 186 note 1 See T'ang Chun-i, ‘The Development of Ideas of Spiritual Value in Chinese Philosophy’ in Charles, Moore (ed.), Philosophy and Culture: East and West (Honolulu. University of Hawaii Press, 1962), p. 228.Google Scholar
page 186 note 2 Durkheim, Emile, The Elementary Forms of the Religious Life (London. Allen and Unwin), p. 419.Google Scholar
page 186 note 3 Ibid. p. 418.
page 186 note 4 Yang, C. K., Religion in Chinese Society (Berkeley. University of California Press, 1961), p. 175.Google Scholar
page 187 note 1 Ling, George, ‘Functional Interpretation of Chinese Religion,’ Quarterly Notes on Christianity and Chinese Religion, XII, 2 (07 1963), p. 8.Google Scholar
page 187 note 2 C. K. Yang, op. cit. p. 132.
page 187 note 3 George Ling, op. cit. pp. 8–9.
page 187 note 4 ‘Was Confucius Agnostic?’, T'oung pao, xxix (1932), pp. 55–99.Google Scholar
page 187 note 5 C. K. Yang, ‘The Functional Relationship between Confucian Thought and Chinese Religion’ in John K. Fairbank (ed.), Chinese Thought and Institutions, op. cit. p. 272.
page 188 note 1 Jaspers, Karl, The Great Philosophers (New York. Harcourt, Brace and World, 1957), p. 70.Google Scholar
page 189 note 1 Chun-i, T'ang, ‘The T'ien Ming (Heavenly Ordinance) in Pre-Ch'in China,’ Philsophy East and West, xi, 4 (01 1962), p. 195.CrossRefGoogle Scholar
page 189 note 2 Tang Chun-i, op. cit. p. 201.
page 189 note 3 Cf. Haas, William S., The Destiny of the Mind: East and West (New York. Macmillan, 1956), p. 149:Google Scholar ‘The Eastern [read East Asian] mind is not interested in … an independent object.… From the very beginning the main problem was to secure an unassailable position for man in the face of all that exists within and around him.’
page 191 note 1 The Great Philosophers (New York. Harcourt, Brace and World, 1957), p. 70.
page 191 note 2 George Ling, op. cit. p. 8.
page 191 note 3 Murphy, RobertPsychotherapy Based on Human Longing (Pendle Hill. Pamphlet iii. 09 1960), p. 12.Google Scholar
page 192 note 1 T'ang Chun-i, op. cit. p. 213.
page 192 note 2 Ibid. p. 208.
page 193 note 1 Analects vii, 1.
page 193 note 2 Quoted in Karl Jaspers, op. cit. p. 54.
page 193 note 3 The attitude of Confucianism, as distinguished from that of Confucius, is another story well reviewed in Roy, A. T., ‘Confucianism and Social Change,’ The Chung Chi Journal, iii, 1 (11 1963), pp. 88–104.Google Scholar His conclusion: ‘Confucianism … cannot be labelled as hopelessly conservative. Yet … its role in Chinese history has been largely that of conserver’.
page 193 note 4 Op. cit. p. 54.
page 193 note 5 Keung, Lee Shiu, ‘The Doctrine of Man: Confucian and Christian,’ Quarterly Notes on Christianity and Chinese Religion, v, 2 (06 1961), p. 1.Google Scholar
page 194 note 1 Chun-i, T'ang, op. cit. Part I, p. 201; Part II, p. 32.Google Scholar
page 194 note 2 Chuang Tzu ch. v.
page 194 note 3 Ibid. ch. ii.
page 195 note 1 T'ang Chun-i, op. cit. pp. 201, 203.
page 195 note 2 Ibid. p. 202.
page 195 note 3 T'ang Chun-i p. 203.
page 195 note 4 Cambridge University Press, 1956; especially pp. 279–91.
page 195 note 5 Maruyama, Magoroh, ‘Cybernetics’, NEA Journal (12 1964), pp. 51–2.Google Scholar By the same author, ‘The Second Cybernetics’, American Scientist, li, 2 and 3 (1963).Google Scholar
page 196 note 1 T'ang Chun-i, op. cit. p. 203.