This book examines the missing link between what came to be called Confucianism and Daoism.

We are accustomed to the idea that emotions need to be controlled, but the Chinese text "Xing zi mingchu" (300 B.C.E) argues that setting them free allows us to develop our qing. Although the development is completed with the help of the classics, the result is a personal connection to the Dao.

We are accustomed to the idea that emotions need to be controlled, but the Chinese text 'Xing zi mingchu' (300 BCE) argues that setting them free allows us to develop our qing. Although the development is completed with the help of the classics, the result is a personal connection to the Dao.

This book engages in cross-tradition scholarship, investigating the processes associated with cultivating or nurturing the self in order to live good lives. Both Ancient Chinese and Greek philosophers provide accounts of the life lived well: a Confucian junzi, a Daoist sage and a Greek phronimos. By focusing on the processes rather than the aims of cultivating a good life, an international team of scholars investigate how a person develops and practices a way of life especially in these two traditions. They look at what is involved in developing practical wisdom, exercising reason, cultivating equanimity and fostering reliability. Drawing on the insights of thinkers including Plato, Confucius, Han Fei and Marcus Aurelius, they examine themes of harmony, balance and beauty, highlight the different concerns of scepticism across both traditions, and discuss action as an indispensable method of learning and, indeed, as constitutive of self. The result is a valuable collection opening up new lines of inquiry in ethics, demonstrating the importance of philosophical ideas from across cultural traditions.

Lewis sheds new light on the early Chinese empires through an ambitious examination of evolving ideas about honor and shame.

This study uncovers the traditions behind the formative Classic Shàngshū (Venerated Documents). It is the first to establish these traditions—“Shū” (Documents)—as a historically evolving practice of thought-production. By focusing on the literary form of the argument, it interprets the “Shū” as fluid text material that embodies the ever-changing cultural capital of projected conceptual communities. By showing how these communities actualised the “Shū” according to their changing visions of history and evolving group interests, the study establishes that by the Warring States period (ca. 453–221 BC) the “Shū” had become a literary genre employed by diverse groups to legitimize their own arguments. Through forms of textual performance, the “Shū” gave even peripheral communities the means to participate in political discourse by conferring their ideas with ancient authority. Analysing this dynamic environment of socio-political and philosophical change, this study speaks to the Early China field, as well as to those interested in meaning production and foundational text formation more widely.

This book is about the philosophical, historical, and interpretative aspects of Mencius. It explores his influence, reception, and relevance in China from the third century BCE to the present, as well as offers comparative studies of Mencius and major figures in the history of Chinese and Western philosophy. With 34 accessible articles written by leading philosophers and scholars, the Dao Companion to the Philosophy of Mencius provides both broad pictures and in-depth discussions regarding the work of one of the most important and influential Chinese philosophers. It covers his normative ethics, meta-ethics, political philosophy, epistemology and moral psychology. The last section of the volume, “Mencius and Western Philosophers: Comparative Perspectives,” explicitly puts him in dialogue with major Western philosophers. The Dao Companion to the Philosophy of Mencius serves as an essential volume for college students, graduate students, and scholars who study and teach Mencius as well as Chinese philosophy and comparative philosophy in general.​