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Monday, May 2nd, 2022
09:54
Began reading Matteo Ricci's The True Meaning of the Lord of Heaven.
Tuesday, May 3rd, 2022
05:09
The foreword of this edition (Thierry Meynard's from the Institute of Jesuit Sources) of Ricci's text is deeply interesting. I'm glad to retread some ground on Neo-Confucianism here, and I'm similarly glad to be reaffirmed that my prior summarization isn't off the mark, what interests me, however, is the way in which a comparison is drawn between the Cheng–Zhu school conception of Li, Qi and the Taiji, to that of the Catholic doctrine of the Trinity, wherein Taiji represents God the Father; the unoriginated source, Li, as God the Son that reveals the source to man, and Qi, the Holy Spirit, the Vital Force, that creative, transforming power of God at work in creation that leads all things back to the Source.
The foreword goes onto note too that the Buddhist 'Śūnyatā' (Kong in Chinese), 'Nothingness', as well as the Taoist 'Wu', 'Emptiness' can also be used to describe the Originator of all things. All of these interpretations and comparisons prove that the Christian concept of God is not totally incompatible with such philosophies on a higher level—the fact that Ricci did not recognize these concepts is unfortunate, but we've gotta' cut him a little slack, right?
I would be remiss, too, if I didn't note that I'd made my own determination that some comparisons can be drawn between the Neo-Confucian synthesis of thought to that of the Kabbalistic Ayin-cum-Ein Sof and the tree thereof—I don't have anything to add to this point, as I am not at this time learned enough on either to make any definitive statements on the nature of the comparison, but I'd like to note it nonetheless.
Or possibly—like Ricci—my superficial understanding of the subject betrays me. Either or!
05:44
Quick note, I find it funny that Ricci set out to establish his text on the grounds of a pragmatic, empirical analysis of the Confucian moral character as it relates to the Christian worldview through pure, human reason, only to totally forego any assessment of the comparatively 'Rationalist' approach of the Cheng-Zhu school of Neo-Confucianism, deeming it instead an irrelevant, spiritual hodgepodge, PURELY out of his own ignorance of the tradition. Again, we can't all be perfect.
Wednesday, May 4th, 2022
07:44
Trying to get back into meditation. 14 minute session, thoughts wandering aggressively. Planned for 20 minutes at the shortest, but was interrupted by Sandra. Note to self, close doors!
08:16
Any quotes from True Meaning I find interesting I'll note here with their associated number, with or without context and commentary on my part depending on if I have much to say.
25. ...To abandon principles affirmed by the intellect and to comply with the opinions of others is like shutting out the light of the sun and searching for an object with a lantern.'
08:53
Random thought that continues to plague my mind as I read: Given the Neo-Confucican conception of the universe was already well-developed by the point in time in which Ricci was evangelizing, in what way did Ricci distinguish his Deus from that of the Tao which by its nature all things are derived, and is itself eternal with no predecessor? I suppose he'll get into this at some point, but it seems his anthropomorphization of this concept—as in the Godhead—would be pretty heterodox to the scholars of the time.
09:06
Speak of the devil (or rather, of the Lord of Heaven), footnote 86 comments precisely on what I had just noted.
Some attributes (infinity, perfection, eternity, immutability) are compatible with what the Chinese tradition says about the Tao, but not others like omniscience and omnipotence. Ricci advances here the idea of God as a person, which was a marginal idea in Chinese philosophy.
I suppose we will see more on this point, then.
Saturday, May 7th, 2022
11:48
Presuppositionalism again. Ricci claims Kong and Wu can not be the origin of creation because he presupposes that the Chinese conception of 'nothingness' does not have such an association by virtue of his superficial understanding of such concepts, while simultaneously proclaiming that material things must have a cause that is causeless by virtue of this fact; his own presupposition is considered as a matter of unquestionable truth even as it stands on the same logical foundation as that of non-being.
Monday, May 9th, 2022
16:48
121. Do not deceive yourselves; do not act contrary to your conscience; the end to which man struggles is nothing more nor less than the grave!
Wednesday, May 11th, 2022
13:40
223. If the Lord of Heaven is every kind of thing, does this mean that the Lord of Heaven sets out to harm himself and refrains from protecting himself? But there is no principle whereby the Lord of Heaven harms himself.
Sorry, does anyone hear the hammering of nails? Just me? Alright. Seriously though, this is an interesting thought, it sets up multiple arguments to be made against Ricci's worldview, the problem of free will and how that impacts the legitimacy and acceptance of the gospel being an example; man's nature to trend towards sin without salvation in Christ also—theological concepts and events that stem from the Abrahamic mythology, and are thus unfalsifiable within the epistemological scrutiny Ricci is otherwise quick to wield against Eastern thought.
Sunday, May 15th, 2022
19:24
The Western scholar says: I have not seen a single iota of evidence that would suggest we may remember our past lives.
The Chinese scholar says: Here are many examples.
The Western Scholar says: Demons.
19:38
Paragraph 268, though I won't quote it here, provides a pretty good, logical refutation to the idea of reincarnation; if one lacks the capacity for moral understanding as a lesser being, how can one act morally to rectify past moral action. Grim cycle, intuitive.
Monday, May 23rd, 2022
17:32
339. ...Even if only the smallest of evil deeds is required to save everyone in the world, it still may not be done; how much more must this be so, then, when it is for the purpose of feeding only two or three people?
Behold, Anarcho-Deontology.
23:07
382. ...things have goals to which their natures direct themselves, and they must attain to these goals if they are to enjoy serenity and stability. When they have attained them, they will have no further desire. Men too must have a goal, [which, when reached, will give them serenity and stability]. Nevertheless, when one observes man’s normal circumstances, one finds that nothing in this present life fully satisfies him, and it becomes clear that the serenity and stability that will satisfy his mind is not to be found in this life.
Interesting idea, can equate it too easily to the general spiritual quest of the mind, and I will do so, but it's an interesting look into the argument being given here, that satisfaction of one's purpose is unattainable in this life, and it is faith in the next that completes the nature of man. Contrast to the understanding of the Buddhist, similar in some ways, built on a foundation that is quite different, however. Could muse on the Tao or even the HGA, but nice to be succinct. People have, and always will look for something beyond; it's the unfalsifiable claims that are the issue.
Wednesday, May 25th, 2022
11:32
444. ...Both the understanding and the practice of virtue are difficult, although its practice is the more difficult of the two. He who knows what is right but who fails to act on it is doubly culpable and will also find his understanding reduced.
I can see the argument, but the implication of the wider context of this quote seems to broaden this culpability to those who hear of the Gospel but refuse to accept/act in accordance with it; the Chinese scholar is hearing such things discussed and is attempting to challenge it, but Ricci's perspective is to put the layperson in a corner—you have been told what is correct, to ignore it is not only to harbour a guilty conscience, but it is an affront to God. Nothing like fear of eternal punishment to get those converts; Ricci himself says as much in previous paragraphs, that such base arguments of fear and reward are foremost in the mind of the aspiring preacher. Psychology!
11:46
459. ...The way of goodness is inexhaustible... Any man who says he has reached his goal has simply not begun.
11:56
477. 'Love the Lord of Heaven and do as you wish.
From Augustine.
13:52
Finished The True Meaning of the Lord of Heaven. Not much to note in summary, deeply interesting insights into the means and methods of an apologist of the time that, despite some cultural and definitional misunderstandings, went through great lengths to mirror and transmit his worldview for a people with very different perspectives.
Friday, May 27th, 2022
06:25
Began reading the Confucian Analects, good to check them off the list. Unsure if I'll stay on this specific topic after this, I have a backlog. Reading Robert Eno's online translation.
Also, spoke with a friend about my worldview, inadvertantly stumbled upon a koan of my own making:
'Nothing is coincidence even if it's random.'
My mind keeps flipping back and forth on it and assessing the definition and meaning of every word. When I think I have it and that I've made up my mind on a conclusion, it flips again. Nothing deep here, just makes my mind whir.
Sunday, May 29th, 2022
07:48
4.8 The Master said, In the morning hear the dao, in the evening die content.
4.11 The Master said, The junzi cherishes virtue, the small man cherishes land. The junzi cherishes the examples men set, the small man cherishes the bounty they bestow.
08:02
Regarding 5.5 on the nature of 'glib tongues' having feminine associations in contrast to the masculine 'Ren' is something I haven't read up to this point. Confucianism is inherently patriarchal, and viewing it in the context of its time is important, but such an open and pejorative blow is fairly amusing. Once more, no wonder modern ethno-nationalists like to point at Confucius as an example of stately virtue.
08:42
7.3 The Master said, That I have not cultivated virtue, that I have learned but not explained, that I have heard what is right but failed to align with it, that what is not good in me I have been unable to change – these are my worries.
Humility.
08:55
Footnote on the nature of Confucianism's inherent agnosticism despite its focus on ritual propriety. Mohists challenge with the aphorism of 'casting nets into the sea while proclaiming that there are no fish'. I understand the challenge, so too do I see the metaphysical ambiguities that would create such a mindset.
09:07
8.16 The Master said, Recklessly bold yet not straightforward; ignorant yet uncompliant; empty headed yet unfaithful – I wish to know nothing of such people.
I hear you, man.
10:01
11.10 on transgressions of Li. The Junzi is one who has encapsulated and dispenses Ren so greatly that he might enact ethical conduct that transgresses upon Li; Li is not absolute but only through Ren may one exceed its bounds.
Monday, May 2nd, 2022
09:54
Began reading Matteo Ricci's The True Meaning of the Lord of Heaven.
Tuesday, May 3rd, 2022
05:09
The foreword of this edition (Thierry Meynard's from the Institute of Jesuit Sources) of Ricci's text is deeply interesting. I'm glad to retread some ground on Neo-Confucianism here, and I'm similarly glad to be reaffirmed that my prior summarization isn't off the mark, what interests me, however, is the way in which a comparison is drawn between the Cheng–Zhu school conception of Li, Qi and the Taiji, to that of the Catholic doctrine of the Trinity, wherein Taiji represents God the Father; the unoriginated source, Li, as God the Son that reveals the source to man, and Qi, the Holy Spirit, the Vital Force, that creative, transforming power of God at work in creation that leads all things back to the Source.
The foreword goes onto note too that the Buddhist 'Śūnyatā' (Kong in Chinese), 'Nothingness', as well as the Taoist 'Wu', 'Emptiness' can also be used to describe the Originator of all things. All of these interpretations and comparisons prove that the Christian concept of God is not totally incompatible with such philosophies on a higher level—the fact that Ricci did not recognize these concepts is unfortunate, but we've gotta' cut him a little slack, right?
I would be remiss, too, if I didn't note that I'd made my own determination that some comparisons can be drawn between the Neo-Confucian synthesis of thought to that of the Kabbalistic Ayin-cum-Ein Sof and the tree thereof—I don't have anything to add to this point, as I am not at this time learned enough on either to make any definitive statements on the nature of the comparison, but I'd like to note it nonetheless.
Or possibly—like Ricci—my superficial understanding of the subject betrays me. Either or!
05:44
Quick note, I find it funny that Ricci set out to establish his text on the grounds of a pragmatic, empirical analysis of the Confucian moral character as it relates to the Christian worldview through pure, human reason, only to totally forego any assessment of the comparatively 'Rationalist' approach of the Cheng-Zhu school of Neo-Confucianism, deeming it instead an irrelevant, spiritual hodgepodge, PURELY out of his own ignorance of the tradition. Again, we can't all be perfect.
Wednesday, May 4th, 2022
07:44
Trying to get back into meditation. 14 minute session, thoughts wandering aggressively. Planned for 20 minutes at the shortest, but was interrupted by Sandra. Note to self, close doors!
08:16
Any quotes from True Meaning I find interesting I'll note here with their associated number, with or without context and commentary on my part depending on if I have much to say.
25. ...To abandon principles affirmed by the intellect and to comply with the opinions of others is like shutting out the light of the sun and searching for an object with a lantern.'
08:53
Random thought that continues to plague my mind as I read: Given the Neo-Confucican conception of the universe was already well-developed by the point in time in which Ricci was evangelizing, in what way did Ricci distinguish his Deus from that of the Tao which by its nature all things are derived, and is itself eternal with no predecessor? I suppose he'll get into this at some point, but it seems his anthropomorphization of this concept—as in the Godhead—would be pretty heterodox to the scholars of the time.
09:06
Speak of the devil (or rather, of the Lord of Heaven), footnote 86 comments precisely on what I had just noted.
Some attributes (infinity, perfection, eternity, immutability) are compatible with what the Chinese tradition says about the Tao, but not others like omniscience and omnipotence. Ricci advances here the idea of God as a person, which was a marginal idea in Chinese philosophy.
I suppose we will see more on this point, then.
Saturday, May 7th, 2022
11:48
Presuppositionalism again. Ricci claims Kong and Wu can not be the origin of creation because he presupposes that the Chinese conception of 'nothingness' does not have such an association by virtue of his superficial understanding of such concepts, while simultaneously proclaiming that material things must have a cause that is causeless by virtue of this fact; his own presupposition is considered as a matter of unquestionable truth even as it stands on the same logical foundation as that of non-being.
Monday, May 9th, 2022
16:48
121. Do not deceive yourselves; do not act contrary to your conscience; the end to which man struggles is nothing more nor less than the grave!
Wednesday, May 11th, 2022
13:40
223. If the Lord of Heaven is every kind of thing, does this mean that the Lord of Heaven sets out to harm himself and refrains from protecting himself? But there is no principle whereby the Lord of Heaven harms himself.
Sorry, does anyone hear the hammering of nails? Just me? Alright. Seriously though, this is an interesting thought, it sets up multiple arguments to be made against Ricci's worldview, the problem of free will and how that impacts the legitimacy and acceptance of the gospel being an example; man's nature to trend towards sin without salvation in Christ also—theological concepts and events that stem from the Abrahamic mythology, and are thus unfalsifiable within the epistemological scrutiny Ricci is otherwise quick to wield against Eastern thought.
Sunday, May 15th, 2022
19:24
The Western scholar says: I have not seen a single iota of evidence that would suggest we may remember our past lives.
The Chinese scholar says: Here are many examples.
The Western Scholar says: Demons.
19:38
Paragraph 268, though I won't quote it here, provides a pretty good, logical refutation to the idea of reincarnation; if one lacks the capacity for moral understanding as a lesser being, how can one act morally to rectify past moral action. Grim cycle, intuitive.
Monday, May 23rd, 2022
17:32
339. ...Even if only the smallest of evil deeds is required to save everyone in the world, it still may not be done; how much more must this be so, then, when it is for the purpose of feeding only two or three people?
Behold, Anarcho-Deontology.
23:07
382. ...things have goals to which their natures direct themselves, and they must attain to these goals if they are to enjoy serenity and stability. When they have attained them, they will have no further desire. Men too must have a goal, [which, when reached, will give them serenity and stability]. Nevertheless, when one observes man’s normal circumstances, one finds that nothing in this present life fully satisfies him, and it becomes clear that the serenity and stability that will satisfy his mind is not to be found in this life.
Interesting idea, can equate it too easily to the general spiritual quest of the mind, and I will do so, but it's an interesting look into the argument being given here, that satisfaction of one's purpose is unattainable in this life, and it is faith in the next that completes the nature of man. Contrast to the understanding of the Buddhist, similar in some ways, built on a foundation that is quite different, however. Could muse on the Tao or even the HGA, but nice to be succinct. People have, and always will look for something beyond; it's the unfalsifiable claims that are the issue.
Wednesday, May 25th, 2022
11:32
444. ...Both the understanding and the practice of virtue are difficult, although its practice is the more difficult of the two. He who knows what is right but who fails to act on it is doubly culpable and will also find his understanding reduced.
I can see the argument, but the implication of the wider context of this quote seems to broaden this culpability to those who hear of the Gospel but refuse to accept/act in accordance with it; the Chinese scholar is hearing such things discussed and is attempting to challenge it, but Ricci's perspective is to put the layperson in a corner—you have been told what is correct, to ignore it is not only to harbour a guilty conscience, but it is an affront to God. Nothing like fear of eternal punishment to get those converts; Ricci himself says as much in previous paragraphs, that such base arguments of fear and reward are foremost in the mind of the aspiring preacher. Psychology!
11:46
459. ...The way of goodness is inexhaustible... Any man who says he has reached his goal has simply not begun.
11:56
477. 'Love the Lord of Heaven and do as you wish.
From Augustine.
13:52
Finished The True Meaning of the Lord of Heaven. Not much to note in summary, deeply interesting insights into the means and methods of an apologist of the time that, despite some cultural and definitional misunderstandings, went through great lengths to mirror and transmit his worldview for a people with very different perspectives.
Friday, May 27th, 2022
06:25
Began reading the Confucian Analects, good to check them off the list. Unsure if I'll stay on this specific topic after this, I have a backlog. Reading Robert Eno's online translation.
Also, spoke with a friend about my worldview, inadvertantly stumbled upon a koan of my own making:
'Nothing is coincidence even if it's random.'
My mind keeps flipping back and forth on it and assessing the definition and meaning of every word. When I think I have it and that I've made up my mind on a conclusion, it flips again. Nothing deep here, just makes my mind whir.
Sunday, May 29th, 2022
07:48
4.8 The Master said, In the morning hear the dao, in the evening die content.
4.11 The Master said, The junzi cherishes virtue, the small man cherishes land. The junzi cherishes the examples men set, the small man cherishes the bounty they bestow.
08:02
Regarding 5.5 on the nature of 'glib tongues' having feminine associations in contrast to the masculine 'Ren' is something I haven't read up to this point. Confucianism is inherently patriarchal, and viewing it in the context of its time is important, but such an open and pejorative blow is fairly amusing. Once more, no wonder modern ethno-nationalists like to point at Confucius as an example of stately virtue.
08:42
7.3 The Master said, That I have not cultivated virtue, that I have learned but not explained, that I have heard what is right but failed to align with it, that what is not good in me I have been unable to change – these are my worries.
Humility.
08:55
Footnote on the nature of Confucianism's inherent agnosticism despite its focus on ritual propriety. Mohists challenge with the aphorism of 'casting nets into the sea while proclaiming that there are no fish'. I understand the challenge, so too do I see the metaphysical ambiguities that would create such a mindset.
09:07
8.16 The Master said, Recklessly bold yet not straightforward; ignorant yet uncompliant; empty headed yet unfaithful – I wish to know nothing of such people.
I hear you, man.
10:01
11.10 on transgressions of Li. The Junzi is one who has encapsulated and dispenses Ren so greatly that he might enact ethical conduct that transgresses upon Li; Li is not absolute but only through Ren may one exceed its bounds.