SUNY has just published Nicholas S. Brasovan’s Neo-Confucian Ecological Humanism: An Interpretive Engagement with Wang Fuzhi. Details are here, and pasted below. Congratulations!
Daoism Excavated: Cosmos and Humanity in Early Manuscripts
by WANG Zhongjiang, translated by Livia Kohn
paperback, 230 pages
June 1, 2015
David Pankenier, Astrology and Cosmology in Early China: Conforming Earth to Heaven (Cambridge, 2013)
Friend of the blog, Scott Barnwell, has posted part 4.2 of his work on whether there really was such a thing as classical Daoism, over on his Baopu blog. Here’s a snippet. Feel free to comment here or there.
In what follows I will often translate Tian as “the heavens” to specify the referent as the sky above, including the sun, moon, stars and planets and sometimes as “Nature” to widen the referent to include the earth and imply the natural, dynamic forces at work in the universe.
We may now ask, who (or what) was believed to have created the heavens and earth? An excavated text called the “Chu Silk Manuscript” (Chu Boshu 楚帛書) contains the earliest evidence of a myth involving Baoxi 雹戲 (a.k.a. Fuxi 伏羲) and Nüwa女媧, who, in a time described as “indistinct and dark”(夢夢墨墨), gave birth to four children, who helped separate above and below (上下), that is, the heavens and the earth. Eventually, after thousands of years had passed the sun and moon were somehow born. Later myths tell of Nüwa creating living things (out of already existing materials); for example, the late-Han Shuowen Jiezi 說文解字 records that (Nü)Wa was an “ancient female deity that transformed (=made) the myriad things” (古之神聖女，化萬物者也).
Aside from this text, it would appear that some of the authors of the Laozi and Zhuangzi were the first to attempt a “non-mythological” answer…