This essay systematically explores the concept ＂spirit＂ （shen 神） in Wang Fuzhi＇s Annotation on the Zhuangzi （Zhuangzi Jie 莊子解）. Following Zhuangzi, Wang Fuzhi interprets spirit as a mass of vital force/jing...This essay systematically explores the concept ＂spirit＂ （shen 神） in Wang Fuzhi＇s Annotation on the Zhuangzi （Zhuangzi Jie 莊子解）. Following Zhuangzi, Wang Fuzhi interprets spirit as a mass of vital force/jingqi, and regards spirit as the master of human life and human body. Through preserving one＇s spirit, one will not only be able to preserve one＇s body, but also keep all creatures immune from sickness and plague. This can be accomplished, since a well-preserved spirit will contribute harmonious and pure qi to the universe and make the whole universe more harmonious. In an effort to achieve this purpose, Wang Fuzhi proposes ＂forgetting all external things＂ and aiming for an empty and detached mind, on one hand, and asks a person to concentrate his spirit with a constant will, one the other hand. Once one＇s spirit is well concentrated, one will be a spiritual person （shenren 神人）, who will transcend life and death, fortune and misfortune, always living a leisurely and carefree life. One will also forget all cognitive distinctions and fully become one with the transformation of things and Heaven （tian 天）. In this way, one＇s spirit will achieve eternity, and fully realize the meaning of human life.展开更多
Abstract The term xin （心）, usually translated as ＂mind,＂ ＂heart＂ or ＂heart- mind,＂ is considered a major probldmatique in traditional Chinese philosophical discourse, and it is usually analized in conjunction...Abstract The term xin （心）, usually translated as ＂mind,＂ ＂heart＂ or ＂heart- mind,＂ is considered a major probldmatique in traditional Chinese philosophical discourse, and it is usually analized in conjunction with xing （性, human nature）. Contemporary scholars consider xin--more or less uncontroversially--as a sort of container of emotions and feelings, or, as On-Cho Ng defines it, ＂the very home of volition, sentiments and intellect＂ （Ng 1999）. This paper aims to further explore the impact of the physiology of heart （xin） rhetoric within political discourse during the early decades of the Western Han dynasty （206 BC-AD 9）. To that end I will first analyze the importance of physiological vocabulary in political argumentation, focusing mainly on the importance of heart （xin）, its central role as the ruler of the body, and on the analogy between the heart and the sovereign of the state. I will then analyze the use of the expressions unanimity and duplicity--literally, pitting one heart （yixin 一心） against two hearts （erxin 二心, or liangxin 雨心）.展开更多
文摘This essay systematically explores the concept ＂spirit＂ （shen 神） in Wang Fuzhi＇s Annotation on the Zhuangzi （Zhuangzi Jie 莊子解）. Following Zhuangzi, Wang Fuzhi interprets spirit as a mass of vital force/jingqi, and regards spirit as the master of human life and human body. Through preserving one＇s spirit, one will not only be able to preserve one＇s body, but also keep all creatures immune from sickness and plague. This can be accomplished, since a well-preserved spirit will contribute harmonious and pure qi to the universe and make the whole universe more harmonious. In an effort to achieve this purpose, Wang Fuzhi proposes ＂forgetting all external things＂ and aiming for an empty and detached mind, on one hand, and asks a person to concentrate his spirit with a constant will, one the other hand. Once one＇s spirit is well concentrated, one will be a spiritual person （shenren 神人）, who will transcend life and death, fortune and misfortune, always living a leisurely and carefree life. One will also forget all cognitive distinctions and fully become one with the transformation of things and Heaven （tian 天）. In this way, one＇s spirit will achieve eternity, and fully realize the meaning of human life.
文摘Abstract The term xin （心）, usually translated as ＂mind,＂ ＂heart＂ or ＂heart- mind,＂ is considered a major probldmatique in traditional Chinese philosophical discourse, and it is usually analized in conjunction with xing （性, human nature）. Contemporary scholars consider xin--more or less uncontroversially--as a sort of container of emotions and feelings, or, as On-Cho Ng defines it, ＂the very home of volition, sentiments and intellect＂ （Ng 1999）. This paper aims to further explore the impact of the physiology of heart （xin） rhetoric within political discourse during the early decades of the Western Han dynasty （206 BC-AD 9）. To that end I will first analyze the importance of physiological vocabulary in political argumentation, focusing mainly on the importance of heart （xin）, its central role as the ruler of the body, and on the analogy between the heart and the sovereign of the state. I will then analyze the use of the expressions unanimity and duplicity--literally, pitting one heart （yixin 一心） against two hearts （erxin 二心, or liangxin 雨心）.
