By Anthony C. Yu
Publish 12 months note: First released October 14, 2008
Throughout his educational occupation, Anthony C. Yu has hired a comparative method of literary research that will pay cautious cognizance to the spiritual and philosophical parts of chinese language and Western texts. His mastery of either canons continues to be unequalled within the box, and his great wisdom of the contexts that gave upward push to every culture provides the rules for excellent comparative scholarship.
In those essays, Yu explores the overlap among literature and faith in chinese language and Western literature. He opens with a crucial process for concerning texts to faith and follows with a number of essays that follow this method of unmarried texts in discrete traditions: the Greek faith in Prometheus; Christian theology in Milton; historical chinese language philosophical suggestion in Laozi; and chinese language spiritual syncretism in The trip to the West.
Yu's essays juxtapose chinese language and Western texts& mdash; Cratylus subsequent to Xunzi, for example& mdash;and talk about their dating to language and matters, similar to liberal Greek schooling opposed to normal schooling in China. He compares a selected Western textual content and faith to a particular chinese language textual content and faith. He considers the Divina Commedia within the context of Catholic theology along the adventure to the West because it pertains to chinese language syncretism, united through the topic of pilgrimage. but Yu's concentration isn't totally tied to the classics. He additionally considers the fight for human rights in China and the way this subject pertains to old chinese language social proposal and smooth notions of rights within the West.
"In nearly each high-cultural system," Yu writes, "be it the Indic, the Islamic, the Sino-Japanese, or the Judeo& mdash;Christian, the literary culture has constructed in intimate& mdash;indeed, usually intertwining-relation to non secular inspiration, perform, establishment, and symbolism." Comparative Journeys is a huge step towards unraveling this complexity, revealing throughout the expert commentary of texts the extreme intimacy among supposedly disparate languages and cultures.
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Additional resources for Comparative Journeys: Essays on Literature and Religion East and West (Masters of Chinese Studies)
1 That Aeschylus is often concerned with the nature of cosmic order is familiar enough to all readers of Greek dramas; however, Jaeger’s reading of Prometheus Bound seems one-sided in its insistence on the positive value of suffering. His interpretation takes the experience of pain to be ultimately a blessing because with it comes a deeper knowledge of Zeus’s mighty and orderly rule. In this interpretation of Aeschylus, Prometheus, or what he represents, although he is not lacking in heroic stature, belongs in the last analysis to “the primitive world of Titans and their challenging arrogant hybristic strength” that must be brought finally under the subjection of Zeus.
62–63. 17. Jan M. Bremmer, Hamartia: Tragic Error in the “Poetics” of Aristotle and in Greek Tragedy (Amsterdam: Hakkert, 1969), pp. 111–112. 18. ; R. D. Dawe, “Some Reflections on Ate and Hamartia,” Harvard Studies in Classical Philology 72 (1967): 89–123; T. C. W. Stinton, Collected Papers on Greek Tragedy (Oxford: Clarendon Press, 1990). 19. Redfield, Nature and Culture, p. 86. Paul Ricoeur, Symbolism of Evil, trans. Emerson Buchanan (New York: Harper & Row, 1967), p. 226; see also p. 212.
Bremmer, Hamartia: Tragic Error in the “Poetics” of Aristotle and in Greek Tragedy (Amsterdam: Hakkert, 1969), pp. 111–112. 18. ; R. D. Dawe, “Some Reflections on Ate and Hamartia,” Harvard Studies in Classical Philology 72 (1967): 89–123; T. C. W. Stinton, Collected Papers on Greek Tragedy (Oxford: Clarendon Press, 1990). 19. Redfield, Nature and Culture, p. 86. Paul Ricoeur, Symbolism of Evil, trans. Emerson Buchanan (New York: Harper & Row, 1967), p. 226; see also p. 212. Wendy Doniger O’Flaherty, The Origins of Evil in Hindu Mythology (Berkeley: University of California Press, 1976).