Page:Oriental Religions - China.djvu/26

xxii Plato's Form of the Same. Its Merciful Side. Extracts from the Kan-ing-pien. Virtue in the Heart. In Outward Relations. In Private Life. Humane sentiments. Against Bad Habits. Against Irreligion. Blessings of the Good.—. Ethical Relations with the Future Life. With. Cosraical Phenomena. Their Democratic Tone. Official Position as an Ethical Sanction. Spiritual Principles and Humane Precepts. Present Tao-sse Theology, the Fusion of Chinese Elements. Its Superstitious Types common to all Religions. How treated by the Educated in China. Related to Mongolian Traits.

V. PHILOSOPHY 907-975 The Y-king 907-922 Causes of its Great Repute. The Koua of Fo-hi. Elements of the Work. I. The Trigrammes. II. The Sentences of Wan-wang. III. The Maxims of Tcheou-kung. IV. The Commentaries. Original Meaning of the Trigrammes Obscure. Sentences have no Apparent Connection with them. A Divining Book turned into a Political Manual. Relation to Fo-hi. Scientific and Philosophical Germs in jTo^a-Divination. Their Naturalism. Based on Relations of Unity and Diversity. The Principle of Polarity. Antithesis of Sex. — Historical Significance of the Y-king. Compared with other Bibles of Divination as to.sense of Universal Law. Practical Maxims. Rise from Augury to Ethics. To Politics. To Cosmical Philosophy. This Evolution contrasted with the Chaldeo-Babylonian. Testimony of the Hi-tse. The Virtue of Balance. Man the Middle Point between Heaven and Earth. Ideal Exposition of the Y-king. The Instinct of Rhythm. Sketch of the Philosophical Literature of China. Chu-hi's Life and Function.

Metaphysics 922-949

Is there a Chinese Philosophy? Did Philosophy begin with the Greeks? Function of the Thought of Social Childhood. Maturer Elements of Chinese Experience. I. No Antagonism of Philosophy and Religion. Pure Validity of Reason. No Strife between Reason and Faith. Object of Faith is the Rational Nature Itself. This Instinctive Unity of the Two Spheres foreshadows their Synthetic Union in Modern Free Thought. Good and Evil of their Long Separation. Morality not dependent on this Separation. II. No Absolute Distinction of Matter from Mind. They are related as Manifestation and Essence. Contrast with Hebrew and Greek Ideas. No Chinese Term for "Creation out of