Wow. This is absolutely fabulous. The Bancroft Library of the University of California, Berkeley, deserves praise for this. Other works of interest to readers of Pinyin News are also available; but more about those later, in separate posts.
In case any readers are not familiar with Chao (1892-1982), he was the finest linguist ever to come out of China. He was also a supporter of romanization; he was even the lead creator of an ingenious if somewhat complicated romanization system for Mandarin: Gwoyeu Romatzyh. But there’s no way a few short sentences could do justice to the depth and breadth of Chao’s learning. To get a better idea of the man, read the introduction to the work linked to above — and then read the rest!
After a brief introduction, Mair, who has translated more than one classic Taoist text, asks, “How did Tao and Zen enter our vocabulary? And what do these two extraordinarily powerful words really mean?”
He then enters into a “somewhat lengthy excursion into the neglected realm of philology” but keeps to his word to “try to make it as painless and entertaining as possible.”
It’s a fascinating and wide-ranging essay, especially for those interested in historical linguistics.
This is issue no. 17 of Sino-Platonic Papers. It was originally released in April 1990.
In this paper, I will explore aspects of the social value of Southern Min. I draw on data collected in three Southern Min-speaking communities in which I have done participant-observation fieldwork: Penang, Malaysia; Tainan, Taiwan, and Xiamen (Amoy), the People’s Republic of China, focusing in particular on the political importance of Southern Min in Tainan. I take as one goal that of drawing attention to the importance of regional identities and differences in Chinese society, differences all too often disregarded by those who seek to reify ‘Chinese culture’ as a monolithic entity.
This is issue no. 10 and was first published in June 1989.
Here’s an excerpt from the introduction.
There are three lines of thought that can be traced as the main sources of Neo-Confucianism. The first is Confucianism itself. The second is Buddhism, via the medium of the Ch’an [Zen] sect, for of all the schools of Buddhism, Ch’an was the most influential at the time of the formation of Neo-Confucianism. The third is the Taoist religion, of which the cosmological view of the Yin-Yang school formed an important element. The cosmology of the Neo-Confucianists is chiefly connected with this line of thought.
Since Buddhism had become an intimate part of Chinese intellectual life for several centuries, it was impossible for the Sung reformists to replace Buddhism entirely by their new philosophy. While using concepts found in the Confucian Classics, the Neo-Confucianists interpreted them in the light of Buddhist understanding. To limit the topic of study, this paper will examine only the influence of Buddhism on the Neo-Confucian concept of the sage, focusing on sagehood as an attainable goal and self-cultivation. The study of the concept of the sage in Neo-Confucianism will show not only the Buddhist influence, but also the development of the concept from early Confucianism.
The full essay is also available as a PDF (1.6 MB), which preserves the look of the original printed issue.