Sublime

In a recent essay, Zhao gives us some insights about how the tianxia worldview emerged in the transition from the Shang to the Zhou dynasty at the beginning of the first millennium BCE. A limited power that succeeded a much larger empire, the Zhou dynasty devised a worldview to control the larger entity by making global politics a priority over the

This book is also the first to pay sustained attention to the important internal-circulation work Guojia liyi gaoyu yigie (7be National InterestAboveAllElse, 2003) by the Beijing-based researcher Ma Dazheng. Ma's importance as both a researcher and a policy adviser on Xinjiang cannot be overestimated.

Taoism, Confucianism, and Zen are expressions of a mentality which feels completely at home in this universe, and which sees man as an integral part of his environment. Human intelligence is not an imprisoned spirit from afar but an aspect of the whole intricately balanced organism of the natural world, whose principles were first explored in the B

It seems to me, at least as an initial step, that we should be thinking about such modes of commitment through transcendence when we consider the possibilities of a universalism that may emanate from Chinese historical culture.

In addition to providing us with a complete set of names, Ssu-ma Ch’ien also tells us that Lao-tzu, or Li Erh, served as keeper of the Chou dynasty’s Royal Archives.

respected Tanchiu Koji Terayama, director of Hitsu Zendo. The English translation of his book’s title is Zen and the Art of Calligraphy (transl. by John Stevens; Penguin Group, 1983).

This seems to be the consistent doctrine of all the T’ang masters from Hui-neng to Lin-chi. Nowhere in their teachings have I been able to find any instruction in or recommendation of the type of za-zen which is today the principal occupation of Zen monks.47 On the contrary, the practice is discussed time after time in the apparently negative fashi