The Stanford Encyclopedia of Philosophy has added some great new content related to Chinese philosophy, some of it discussed here. The latest is a new article on the Zhuangzi by Chad Hansen. (One of these days I hope I will finish my own article on “Chinese Social and Political Philosophy”….) Congratulations, Chad.
I wonder why they replaced Harold Roth’s Zhuangzi entry, online since 2001.
For the time being, you can still find it here: http://stanford.library.usyd.edu.au/archives/sum2010/entries/zhuangzi/
The editors have informed me that Roth’s entry had become dated. So they commissioned a replacement.
Weird, because the difference between Roth’s and Hansen’s entries isn’t that one is dated and the other isn’t, but that the two take radically different approaches.
I agree about radically different approaches. Roth’s is “dated” in the sense that it references nothing after the year 2000. Presumably (and arguably), much progress has been made since then.
I agree, and I prefer the former to the latter.
And yet typically it is the original authors who are asked (or agree) to update the entries…so, either Roth declined to update the entry or the editors for some reason made a decision to ask someone else. In which case, I suppose we might still wonder precisely why Roth’s entry was replaced.
The agreement was in reference to Goldin’s comment.
There’s also a new entry by Brook Ziporyn on Tiantai Buddhism (First published Wed Nov 19, 2014).
He has an impressive amount of stuff published on the topic. (Unfortunately, the reception of his work has been largely uncharitable and unsympathetic by philosophers.)
(1) Ziporyn, Brook, 2004, Being and Ambiguity: Philosophical Experiments with Tiantai Buddhism, La Salle and Chicago: Open Court Press.
(2) –––, 2013, Beyond Oneness and Difference: Li and Coherence in Chinese Buddhist Thought and Its Antecedents, Albany: State University of New York Press.
(3) –––, 2000, Evil and/or/as the Good: Omnicentrism, Intersubjectivity, and Value Paradox in Tiantai Buddhist Thought, Cambridge, MA.: Harvard University Asia Center.
(4) –––, 2009, “How the Tree Sees Me: Sentience and Insentience in Tiantai and Merleau-Ponty”, in Merleau-Ponty and Buddhism, edited by Jin Y. Park and Gereon Kopf, Lanham, MD: Lexington, 61–82.
(5) –––, 2013, Ironies of Oneness and Difference: Coherence in Early Chinese Thought: Prolegomena to the Study of Li, Albany, New York: State University of New York Press.
(6) –––, 2010, “Mind and Its ‘Creation’ of All Phenomena in Tiantai Buddhism”, Journal of Chinese Philosophy, 37(2): 156–80.
(7) –––, 2000, “Setup, Punch Line, and the Mind-Body Problem: A Neo-Tiantai Approach”, Philosophy East and West, 50(4): 584–613.
(8) –––, 2006, Shan yu e: Tiantai fojiao sixiang zhong de bianzhong zhengti lun, jiaohu zhutixing yu jiazhi diaogui 善与恶: 天台佛教思想中的遍中整体论、交互主体性与价值吊诡 (Evil and/or/as the Good: Omnicentrism, Intersubjectivity, and Value Paradox in Tiantai Buddhist Thought), Translated by Wu Zhongwei 吴忠伟, Shanghai: Shanghai guji.
(9) –––, 2009, “The Deluded Mind as World and Truth: Epistemological Implications of Tiantai Doctrine and Praxis in Jingxi Zhanran’s Jingangpi and Zhiguan yili”, in Buddhist Philosophy: Essential Readings, edited by William Edelglass and Jay L. Garfield, New York: Oxford, 238–50.
(10) –––, 1999, “What Is the Buddha Looking At? The Importance of Intersubjectivity in the T-ien-t’ai Tradition as Understood by Chih-li”, in Buddhism in the Sung, edited by Peter N. Gregory and Daniel A. Getz, Jr., Honolulu: University of Hawai’i Press, 442–76.