By Brook Ziporyn

Continues the author’s inquiry into the improvement of the chinese language philosophical suggestion Li, concluding in music and Ming dynasty Neo-Confucianism.

Beyond Oneness and Difference considers the advance of 1 of the major ideas of chinese language highbrow historical past, Li. A take hold of of the unusual background of this time period and its likely conflicting implications—as oneness and differentiation, because the knowable and as what transcends wisdom, because the reliable and because the transcendence of excellent and undesirable, as order and as omnipresence—raises questions on the main easy development blocks of our considering. This exploration begun within the book’s spouse volume, Ironies of Oneness and Difference, which distinctive how formative Confucian and Daoist thinkers approached and demarcated recommendations of coherence, order, and price, picking out either ironic and non-ironic developments within the elaboration of those middle principles. within the current quantity, Brook Ziporyn is going directly to study the consequences of Li as they strengthen in Neo-Daoist metaphysics and in chinese language Buddhism, eventually changing into foundational to music and Ming dynasty Neo-Confucianism, the orthodox ideology of past due imperial China. Ziporyn’s interrogation is going past research to bare the unsuspected variety of human considering on those such a lot basic different types of ontology, metaphysics, epistemology, and ethics.

Brook Ziporyn is Professor of chinese language Philosophy, faith, and Comparative concept on the college of Chicago Divinity institution. he's the writer of numerous books, together with The Penumbra Unbound: The Neo-Taoist Philosophy of Guo Xiang and Ironies of Oneness and distinction: Coherence in Early chinese language idea; Prolegomena to the learn of Li, either additionally released via SUNY Press.

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Extra info for Beyond Oneness and Difference: Li and Coherence in Chinese Buddhist Thought and Its Antecedents (SUNY series in Chinese Philosophy and Culture)

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The drug addict is more painfully conscious of this void than most people and has limited means of escaping it. The rest of us find other ways of suppressing our fear of emptiness or of distracting ourselves from it. When we have nothing to occupy our minds, bad memories, troubling anxieties, unease or the nagging mental stupor we call boredom can arise. At all costs, drug addicts want to escape spending “alone time” with their minds. To a lesser degree, behavioural addictions are also responses to this terror of the void.

But only then. What they care about is my presence or absence as a human being. They gauge with unerring eye whether I am grounded enough on any given day to co-exist with them, to listen to them as persons with feelings, hopes and aspirations as valid as mine. They can tell instantly whether I’m genuinely committed to their well-being or just trying to get them out of my way. Chronically unable to offer such caring to themselves, they are all the more sensitive to its presence or absence in those charged with caring for them.

They’re straight-up about their refusal to take responsibility, their rejection of social expectation, their acceptance of having lost everything for the sake of their addiction. That isn’t much by the straight world’s standards, but there’s a paradoxical core of honesty wrapped in the compulsive deceit any addiction imposes. “What do you expect, Doc? After all, I’m an addict,” a small, skinny forty-seven-year-old man once said to me with a wry and disarming smile, having failed to wheedle a morphine prescription.

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