Suchergebnisse

Wáng Yángmíng (1472-1529) ist einer der bedeutendsten konfuzianischen Denker des kaiserzeitlichen China. Die Ausgabe dokumentiert die Auseinandersetzung über die Grundlagen des rechten Handelns, die er und sein Schüler Ōuyáng Dé (1496-1554) mit Luó Qīnshùn führten. In größter Allgemeinheit lässt sich diese Kontroverse in folgende Frage fassen: Hat sich ethisches Handeln nach der empirisch erkennbaren objektiven Ordnung des Kosmos ("Ordnungsprinzipien des Himmels") und den tradierten Schriften der "Heiligen" (Gespräche des Konfuzius, Menzius und andere Texte) oder aber nach der Einsicht des eigenen "Herzens" auszurichten? Zu keinem Zeitpunkt vor dem Eindringen europäischen Denkens am Ende des 19. Jahrhunderts ist in der chinesischen Philosophie das Verhältnis von Tradition und eigenem individuellen Denken so radikal diskutiert worden.

The formidable task accomplished by the members of the (jing-jiao) or "luminous teaching" community during the Tang Dynasty in China (618-907 CE), chronologically constitutes the first documented engagement between Jesus' message and the Chinese people. The entire group of Jingjiao manuscripts can be designated as the Corpus Nestorianum Sinicum, and two documents, the "Thus have I heard: On the listening of the Messiah", and also the "Discourse on the One-God", represent the main goal of investigation throughout this dissertation. As a preparatory step, the writer deemed it necessary to elaborate an interlinear version, in which the manuscripts were transcribed in sequential order and numerically organized by columns. Then, he was able to single out the different stages of development and the background in their composition of the final product that has been transmitted to us in the "Takakusu and Tomioka manuscripts" respectively. The theological value of the study focused on the individuation, exposition, and explanation of the "Christian Godhead, Christological, and Soteriological Concepts" that were contextualized using Chinese Buddhist, Daoist, and Confucian technical terms within both documents. Moreover, based on modern Chinese transcriptions and different translations with a more specific philological and historical approach, the author has included his own theological translation underlining the core faith elements of the Jingjiao community. Finally, for a deeper understanding and interpretation, the writer also has integrated a "proposed reading structure" that is the principal hermeneutical tool-key to approach both manuscripts within a new theological outlook and in the viewpoint of a new redating and authorship.