Search Results (5)

The Three Ni Doctrine of Healing the World 三尼醫世說 is a product of the Three Teachings Unity 三教合一 movement during the Ming and Qing dynasties. This doctrine is believed to have been directly transmitted by Confucius (Ch. Zhong Ni 仲尼), Shakyamuni (Ch. Mu Ni 牟尼), and Laozi (Ch. Qing Ni 青尼), which is why it is referred to as the “Three Ni”. After being extensively refined by the Qing dynasty Daoist Min Yide, the doctrine evolved into a complete theoretical system for healing the world. It advocates for the connection between humans and the world through “qi” 氣. By properly regulating the qi within the individual, one can influence the qi of the world, thereby achieving governance of the world through personal inner alchemical cultivation. The doctrine addresses the challenge of reconciling personal cultivation with the salvation of all beings after Daoism’s decline in political influence. It marks a significant breakthrough in the traditional Chinese ideal of “Inner Sage, Outer King” 內聖外王. Furthermore, Min integrated the Three Ni Doctrine with the Celestial Immortality teachings of Jing’ai Mountain Daoism, creating a systematic Daoist orthodoxy known as the “Heart Lineage of the Most High” (Ch. Taishang Xinzong 太上心宗). This initiative highlights the courage of Qing dynasty Daoist elites in reforming themselves to preserve Daoism’s status within the broader context of the Three Teachings Unity movement. Full article

This paper examines Emperor Wu of the Liang dynasty (r. 502–549) and his efforts to reform the Buddhist saṅgha through the establishment of the bodhisattva precepts and the proclamation of the Prohibition of Alcohol and Meat. Grounded in Mahāyāna Buddhist ideals, Emperor Wu sought to integrate religious and political authority, positioning himself as the “Emperor-Bodhisattva”. By analyzing the Ordination of the Bodhisattva Precepts for Monastics, which encouraged monks to voluntarily pursue bodhisattva ideals, and the “Abstinence from Alcohol and Meat”, which redefined meat-eating as an act of killing and imposed strict dietary regulations on all monastics, this study explores his shift from promoting voluntary adherence to enforcing these ideals through state power. Emperor Wu’s reforms aimed to dismantle the hierarchical structure within the existing monastic community and establish a morally impeccable Mahāyāna Buddhist society. The analysis also addresses how Emperor Wu’s criticisms of the śrāvaka precepts became more explicit over time, leading to their marginalization in favor of Mahāyāna interpretations of monastic discipline. Ultimately, this paper demonstrates that the rise of Mahāyāna Buddhism as a newly redefined identity and Emperor Wu’s integration of religious and political authority were ideologically interlocked forces in the historical context of the Liang dynasty. Full article

By focusing on Xunzi’s concept of the sage-king and the sage-king naming theory, a new interpretive perspective can be applied to Xunzi’s doctrine of the rectification of names. During the Warring States period, mainstream views among Confucian and Daoist scholars tended to interpret the sage-king as the bearer of Heaven or Dao. However, Xunzi follows the principle of the division between Heaven and humanity, asserting that the sage-king is entirely subordinate to the realm of humans, embodying the ideal order of Confucian community. In light of this concept of the sage-king, this paper aims to address two questions: first, where the legitimacy of the sage-king naming prerogative comes from, and second, how the sage-king, as the master-signifier, quilts all floating signifiers to ensure the publicity and normativity of names. Moral norms emerge from the sage-king’s projection of intentions and emotions onto external objects. Sage-king naming theory provides the prerequisite for the superassertibility of moral norms, limiting the potential arbitrariness and private interpretations of names and norms, which ensures the public and authoritative nature of the social discourse system, thereby endowing the sage-kings with legitimacy. As the quilting point and stopping point, the sage-king performs the totalization and prohibition by means of which the floating names and norms are fixed and become parts of the structured Confucian discourse of meaning. Full article

Traditional Chinese medicines (TCM) have been considered an important source of curative remedy for many years due to their potential chemical components which can promote health and prevent diseases. According to TCM, influenza is differentiated into two kinds, namely, wind-cold syndrome and wind-heat syndrome. Many traditional Chinese medicinal plants have been found to exert impacts against both cold and influenza viruses. This article included randomized control experiments, observational and analytical designs, and review articles which have been searched in Scopus, PubMed, and Google Scholar. The most important antiviral herbs for cold and flu are honey-suckle flowers (Lonicera periclymenum L.), thyme leaf (Thymus vulgaris L.), green chireta (Andrographis paniculata (Burm.f.) Wall. Ex Nees), Calendula (Calendua officinalis L.), and peppermints leaf and oil (Mentha piperita L.). The most notable expectorant herbs for cold and flu are snake root (Ageratina altissima (L.) R.King & H.Rob), tulsi (Ocimum tenuiflorum L.), licorice root (Glycyrrhiza glabra L.), slippery elm (Ulmus rubra Muhl) and marshmallow osha root (Althea officinalis L.), clove (Syzygium aromaticum (L.) Merr. & L.M.Perry), and sage leaf (Salvia officinalis L.). Immunostimulant herbs for cold and flu are eucalyptus (Eucalyptus globuls Labill), Echinacea root (Echinacea purpurea (L.) Moench), ginseng (Panax ginseng C.A. Mey), garlic (Allium sativum L.), marshmallow (Althaea officinalis L.), Isatis root (Isatis tinctoria L.), ginger root (Zingiber officinale Rosc), and myrrh resin (Commiphora myrrha (T.Nees) Engl.). The most famous and practical herbal prescriptions from China are Jinchai, Rorrico, Ge Gen Decoction, Gegen Qinlian Decoction, Xin-Jia-Xiang-Ru-Yin, Yi-Zhi-Hao pellet, IMOD, and Arbidol combinations. Traditional Chinese medicinal plants and herbs with antiviral activities and prescriptions which are common in China can be considered for prevention and treatment of influenza and cold. Full article

Rabbi Zvi Hirsch Kalisher (1795–1874), best known for his proto-national thinking and advocacy of settlement in the Land of Israel in the third quarter of the 19th century, was crowned a preeminent ”Precursor of Zionism”. However, his halakhic teachings, which have never been properly researched, represent a fount of perspectives that help refine our understanding of his ideological and activist program. This article focuses on Moznayim LaMishpat (1855) and his unfinished halakhic work that attempted to complete the Ḥoshen Mishpat codex, not by composing another commentary on the Shulkhan Arukh or an independent halakhic treatise but by glossing the text of the Shulkhan Arukh itself, as did Isserles. Apart from all the halakhot that were renewed by commentators and the halakhic approaches of the medieval sages that were absent from the Shulkhan Arukh and the Isserles glosses, this codex also contains the sources and reasons for the halakhot. Finally, Kalischer sought to restore the authority of communal autonomy that had eroded in the 19th century and had rendered the relevance of the laws of Ḥoshen Mishpat questionable by emphasizing public consent as an alternative to transcendent authority. He even extended the idea of public consent to the legislative, executive, and punitive powers of the monarchial legal system (Mishpetei ha-Melukhah) by arguing that these rested on the authority of the general public, just as they are vested in the king. In his view, public authority is not limited to community legislation or repealing the regulations of the Sages; it also wields the power of the monarchial legal system, which parallels the halakhic legal system. Full article