Wang Bi’s "Confucian" Laozi: Commensurable Ethical Understandings in "Daoist" and "Confucian" Thinking
Wang Bi’s work is often used as evidence for "Confucian" interpretations and translations of the Laozi. Those who argue that the explicit rejections of Confucian values in chapters 5, 18, 19, and 38 should actually be read as admonishing hollow imitation and the mere appearance of Confucia...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2022
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| In: |
Religions
Year: 2022, Volume: 13, Issue: 5 |
| Further subjects: | B
Daodejing
B Daoism B Laozi B Wang Bi B Xuanxue B Confucianism |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Wang Bi’s work is often used as evidence for "Confucian" interpretations and translations of the Laozi. Those who argue that the explicit rejections of Confucian values in chapters 5, 18, 19, and 38 should actually be read as admonishing hollow imitation and the mere appearance of Confucian morality often cite Wang Bi. Additionally, this great philosopher is normally taken as a mere commentator who simply sought to synthesize Confucian and Daoist ideas. In this paper, I will argue that Wang’s project is, in fact, far more complex and nuanced. He develops his own philosophical system, which appreciates some underlying commensurability between the Laozi and Analects. Describing him as promoting a "Confucian" Laozi is inaccurate as he ultimately leans more heavily on "Daoist" concepts, such as "self-so" and "non-action." In short, Wang Bi develops a unique philosophical system grounded heavily in various classics, and while his commentary on the Laozi is taken as "Confucian," it is, in fact, far more complex. | ||
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