Is Yogācāra Phenomenology? Some Evidence from the Cheng weishi lun

There have been several attempts of late to read Yogācāra through the lens of Western phenomenology. I approach the issue through a reading of the Cheng weishi lun (Treatise on the Perfection of Consciousness Only), a seventh-century Chinese compilation that preserves the voices of multiple Indian commentators on Vasubandhu’s Triṃśikāvijñaptikārikā (Thirty Verses on Consciousness). Specifically, I focus on the “five omnipresent mental factors” (pañcasarvatraga, Chin. wu bianxing xinsuo) and the “four aspects” (Chin. sifen) of cognition. These two topics seem ripe, at least on the surface, for phenomenological analysis, particularly as the latter topic includes a discussion of “self-awareness” (svasaṃvedana, svasaṃvitti, Chin. zizheng). Yet we find that the Cheng weishi lun account has little in common with the tradition associated with Husserl and his heirs. The categories and modes of analysis in the Cheng weishi lun do not emerge from or aver to a systematic reflection on the nature of “lived experience” so much as they are focused on subliminal processes and metaphysical entities that belong to the domain of the noumenal. In my conclusion I suggest that the later pramāṇa tradition associated with Dignāga and Dharmakīrti—a tradition that profoundly influenced later Yogācāra exegesis in Tibet—did indeed take a “phenomenological turn.” But my comparison shows that both traditions falter when it comes to relating conceptual content to non-conceptual experience, and thus there is reason to be skeptical about claims that phenomenology is epistemologically grounded in how the world presents itself first-personally

A Comparative Study on Kung Hungming’s Version and Waley’s Version of the Analects “Lun Yu” from Adaptation Theory

The Analects, Chinese original name Lun Yu, as the most important Confucius book, has enjoyed its powerful vitality with its enduring influence in Sinology home and abroad. People have made many attempts to explore its problems of translations, hoping to account for factors behind individual versions of Lun Yu. However, what the researchers based either on language-oriented or culture-oriented theory, a systematic study is on demand with the development on Confucianism research. This thesis explores two English versions of Lun Yu in light of the adaptation theory of Translational ecology. It provides a new way to interpret Lun Yu as the representative cultural classic. The research objective can be attained as: in light of Verscheren’s adaptation theory, different translations of Lun Yu can be investigated comprehensively at the Language-internal and the language-external levels. The adaptation theory can manifest the translators’ subjectivity according to different eco-translational environment. Moreover, the research focuses on Kung Hung ming’s translation version and Arther Waley’s version with their distinct features which can thrown light on the readers to understand Lun Yu from a new perspective. In this thesis, a descriptive approach is adopted in the comparative analysis on the two versions of Lun Yu. This research can provide an attempting and concept for the broader context of translation study

Francis Bacon in Yan Fu\u27s Tianyan lun

Previous studies of the sources of thought in Yan Fu\u27s Tianyan lun have failed to give sufficient attention to Francis Bacon. The source of Yan Fu\u27s ideal of a strong and prosperous China is, I think, none other than Bacon. This paper discusses Bacon as he appeared in Yan Fu\u27s Tianyan lun and political essays written at the time of Tianyan lun, and Bacon\u27s influence on Yan Fu

Rapid interrogation of the physical and chemical characteristics of salbutamol sulphate aerosol from a pressurised metered-dose inhaler (pMDI)

Individual micron-sized solid particles from a Salamols pharmaceutical inhaler are stably captured in air using an optical trap for the first time. Raman spectroscopy of the levitated particles allows online interrogation of composition and deliquescent phase change within a high humidity environment that mimics the particle’s travel from inhaler to lun

On the Stylistic Characteristics of James Legge’s Translation of Lun Yu

Closeness in style has always been the highest standard or the supreme goal of translation. A successful translation of Lun Yu is inseparable from the preservation of its original style. This paper examines whether James Legge’s translation of Lun Yu reproduced the original style from the linguistic point of view and the literary point of view respectively. A careful comparative study on the source text and the target text reveals that the stylistic features of Lun Yu have been preserved in Legge’s version in a considerable degree. This pioneer, and at the same time standard translation by Legge has provided us with so many good and useful translation techniques as well as enlightenment that it will continue to benefit the development of translation theory and practice. Key words: Lun Yu; translation; styleRésumé: La proximité de style a toujours été le standard le plus élevé ou le but suprême de la traduction. Une traduction réussie de Lun Yu est indissociable de la préservation de son style original. Cet article examine si la traduction de Lun Yu de James Legge a reproduit le style original du point de vue linguistique et littéraire respectivement. Une étude comparative soigneuse sur le texte source et le texte cible révèle que les caractéristiques stylistiques de Lun Yu ont été conservées dans la version de Legge à un degré considérable. La traduction standard de Legge nous a fourni tant de techniques de traduction de qualité et utiles ainsi que de l’éclaircissement qu'il continuera de bénéficier au développement de la théorie de la traduction et de la pratique.Mots-Clés: Lun Yu; traduction; styl

Liang Shuming and Buddhism : Surrounding "Jiuyuan Jueyi Lun"

According to Liang Shuming Chronology, Liang began to think that life is only suffering when he was 17 years old, so he became interested in Buddhism. When he was 20 years old, Liang began to learn about Buddhism by himself. From 1912 to 1916, Liang published a few articles, such as Tan Fo (談仏, 1914) , Jiuyuan Jueyi Lun (究元決疑論, 1916) , and wrote of his understanding of Buddhism. The latter, Jiuyuan Jueyi Lun, showed his point of view toward Buddhism most logically and is considered vital for understanding his point of view of Buddhism. However, probably because of the abstruse nature of the article and wide-ranging citations, there is still no proper research on Jiuyuan Jueyi Lun and therefore it should be examined thoroughly. This paper focuses on JiuYuan JueYi Lun and analyzes the contents to understand Liang\u27s cosmology, the matter theory, and his view of life from a Buddhist perspective. At the same time, it examins the influence of JiuYuan JueYi Lun on trends of thought in china and the significance of Jiuyuan Jueyi Lun on Liang\u27s own thought. In addition, for the sake of understanding Liang\u27s thought on Buddhism, this paper selects six concepts from the text, including those of ether, alaya-vijnana, parikalpita and paratantra and parinispanna, life, monastic life, non monastic life.中谷伸生教授古稀記念