https://dspace.ctu.edu.vn/jspui/handle/123456789/62707 2026-03-13T20:40:10Z https://dspace.ctu.edu.vn/jspui/handle/123456789/70318 Title: Reply to Dr. Yu Yihsoong Authors: Angle, Stephen C. Abstract: I am grateful to Dr. Yu Yihsoong for having engaged so deeply with my book Sagehood and its view of coherence (or li 理), and to the editor for giving me this opportunity to reply. I am also pleased that Dr. Yu is not hung up on the translation of li as "Coherence"-indeed, he says he likes the translation-but rather argues with the details of what I say about li itself. As I read him, Dr. Yu's critique of my book has three main aspects. First, he sees that I defend a virtue-ethical rather than a rule-ethical reading of Neo-Confucianism, and based on his sense of what virtue ethics is and requires, this leads Dr. Yu to conclude that I am forced into certain errors of interpretation. Second, Dr. Yu believes that while my views are problematic as interpretations of Zhu Xi and Wang Yangming, they resonate much more closely with the ideas of Wang Chuanshan, whom Dr. Yu himself endorses as a superior philosopher. Dr. Yu therefore regrets that I did not develop my account in closer conversation with Wang Chuanshan. Third, Dr. Yu argues that I downplay the ontological (for Zhu Xi) and immanent (for Wang Yangming) aspects of li. 2021-01-01T00:00:00Z https://dspace.ctu.edu.vn/jspui/handle/123456789/70317 Title: Stephen Angle's notion of coherence Authors: Yihsoong, Yu Abstract: Rather than "Principle'' "Rule," and "Law," Stephen C. Angle takes "Coherence" to he the translation of the concept of Li in Neo- Confucianism, which is often interpreted to mean "pattern of the cosmos." Angle's defense of his translation is mainly based on Brook Ziporyn's illustration of the characteristics of Li in Chinese thought (Angle 2009, pp. .35, 40, 44, 49). Ziporyn considers that Li in its simplest sense is "how to divide things up so they fit together well" (Ziporyn 2013, p. 65). And Angle further modifies this such that Li is "the valuable, intelligible way that things fit together" (Angle 2009, p. 33). I oppose neither Angle's nor Ziporyn's translations since Coherence is better at expressing the logether-ness of Li. However, I find that Angle's usage of Coherence particularly serves his own philosophical project, and thus might perplex readers who are familiar with the source texts he reinterprets. 2021-01-01T00:00:00Z https://dspace.ctu.edu.vn/jspui/handle/123456789/70316 Title: The Lost Confucian Philosopher: Gu I longming and the Chinese Religion of Good Citizenship Authors: Wang, Huaiyu Abstract: Gu Hongming (Ku Hung-ming 辜 鸿 铭) (1857- 1928) was a Chinese scholar-official in the late Qing dynasty who in his early years received a comprehensive European education. He was widely recognized as one of China's most distinguished Confucian philosophers of the late nineteenth and early twentieth centuries. For a long period after his death, however, Gu was largely forgotten both in China and abroad except for the intensity of his conservative leanings. The newer generations of Confucians (xin rujia 新 儒 家 never mentioned Gu in their scholarly works. While recently there has been a rising interest in Gu and his works, most public and scholarly attention has centered on certain "eccentric" aspects of his penchants and personality. There have been few discussions about the philosophical value and relevance of his ideas. Thus, Gu remains a lost Confucian philosopher. 2021-01-01T00:00:00Z https://dspace.ctu.edu.vn/jspui/handle/123456789/70315 Title: Can representation be transformative? resemblance, suggestion, and metaphor in tantric meditation Authors: Timalsina, Sthaneshwar Abstract: Not all tantras are monistic in their worldview. The paradigm and the specific philosophers from tantric literature that I am engaging here come from a non-dual Saiva-Sakta paradigm. The key issues from tantric literature relevant to this conversation involve visualization or sustained meditation upon specific phonemes called 'mantras', geometric designs called 'mandalas', or images of the deity. Tantric rituals and gestures help address the enactive domain of representation. Complex manuals define sign-reference systems to contextualize representation grounded on cognitive dualism. Mainstream discourse on representation dichotomizes schema and categories against experience, and although this approach helps us contextualize some sets of tantric representation, it tends to miss the target meaning. 2021-01-01T00:00:00Z