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Philosophen, Sinologen, alle an fernöstlicher Philosophie und an chinesischer Geschichte Interessierten
Marchals Buch widmet sich dem Neukonfuzianismus und seinem bedeutendsten Vertreter: Zhu Xi (1130–1200). Im chinesischen Mittelalter wurde der aus Indien stammende Buddhismus breit rezipiert; die Vorstellung, dass Selbst und Welt nur ein Trugbild darstellten, d. h. „leer“ seien, die „Leerheit“ (śūnyatā) aber in der Meditation erkannt werden könne, fand großen Zuspruch. Zwar meditierten auch die neukonfuzianischen Denker des 11. und 12. Jahrhunderts, doch sahen sie im Buddhismus ansonsten einen Skandal. Kai Marchal rekonstruiert im historischen Kontext, welche Konzepte, Redeweisen und Praktiken sie entwickelten, um zu einer Weltsicht zu finden, bei der die Leerheit in einem Denken der All-Einheit aufgehoben ist. Er kommt zu dem überraschenden Ergebnis, dass Zhu Xi den Buddhismus in einer entscheidenden Hinsicht fortführt: im Entwurf eines reflektierten Sichzusichverhaltens in der Welt, das die menschliche Tendenz zur Egozentrizität nicht verstärken, sondern abschwächen soll.
Even outside Europe, human beings have long contemplated philosophical questions. This book explores Neo-Confucianism and its most important representative: Zhu Xi (1130-1200). In Medieval China, Indian Buddhism was widely received; many endorsed the idea that the self and the world are illusionary (i. e. “empty”) but that “emptiness” (śūnyatā) can be known in meditation. Although Neo-Confucian thinkers in the 11th and 12th centuries also practiced meditation, Buddhist ideas otherwise represented a nuisance for them. In his careful reconstruction, Kai Marchal examines which concepts, ways of speaking, and practices these Neo-Confucians developed to achieve a realistic worldview grounded in ordinary life. „Emptiness“ was transformed into the unity of all things. Moreover, Marchal comes to the surprising conclusion that Zhu Xi's thought continues Buddhism in one crucial respect: in the conception of a reflective self-relation located in the world, which is not intended to strengthen the human tendency to egocentricity, but rather to weaken it.
Even outside Europe, human beings have long contemplated philosophical questions. This book explores Neo-Confucianism and its most important representative: Zhu Xi (1130-1200). In Medieval China, Indian Buddhism was widely received; many endorsed the idea that the self and the world are illusionary (i. e. “empty”) but that “emptiness” (śūnyatā) can be known in meditation. Although Neo-Confucian thinkers in the 11th and 12th centuries also practiced meditation, Buddhist ideas otherwise represented a nuisance for them. In his careful reconstruction, Kai Marchal examines which concepts, ways of speaking, and practices these Neo-Confucians developed to achieve a realistic worldview grounded in ordinary life. „Emptiness“ was transformed into the unity of all things. Moreover, Marchal comes to the surprising conclusion that Zhu Xi's thought continues Buddhism in one crucial respect: in the conception of a reflective self-relation located in the world, which is not intended to strengthen the human tendency to egocentricity, but rather to weaken it.