University of Idaho, Moscow, Idaho

p. 149

ACKNOWLEDGEMENT
　　 I would like to acknowledge the constructive comments from Edward Machle.

NOTES
1. Heinrich Zimmer, Philosophies of India, ed. Joseph Campbell (Cleveland: World Publishing Co., 1956), pp. 231-2.

2. See my "Hindu Titanism," Philosophy East and West 45:1 (January, 1995), pp. 73-96.

3. The Portable Nietzsche, trans. and ed. Walter Kaufmann (New York: The Viking Press, 1954), p. 139.

4. Ibid., p. 125.

5. Zarathustra's advice to the cripples is not to beg for miracle cures, but to perform the greatest "miracle" themselves: viz., to use their own wills to overcome their handicaps. (See The Portable Nietzsche, pp. 249-50; see Chapter Five of the Zhuangzi for an amazing Taoist parallel.) The Confucian junzi or a Taoist zhi ren would be completely at ease with themselves, like children. The laughing, playing child also plays a significant role in both Nietzsche and Zhuangzi. In an otherwise excellent article, Graham Parkes fails to notice these important parallels. See his "The Wandering Dance: Chuang Tzu and Zarathustra," Philosophy East and West 33:3 (July, 1983), pp. 235-250.

6. Edward Machle, Nature and Heaven in the Xunzi (Albany: SUNY Press, 1993), p. 176.

7. Ibid., p. 155.

8. The Xunzi, chap. vii, trans. in ibid., p 111.

9. The Xunzi, Chapter 17, A Source Book in Chinese Philosophy, trans. and ed. Wing-tsit Chan (Princeton: Princeton University Press, 1963), pp. 117,119. Fung Yu-lan alternative translations are in brackets. See Fung, A Short History of Chinese Philosophy (New York: Free Press, 1966). p. 144.

10. Machle, p. 86.

11. Source Book, p. 117.

12. Machle, p. l82.

p. 150

13. Ibid., p 138.

14. Ibid., p. 120.

15. Source Book, p. 122. Chan's commentary is integrated in the text, so I choose not to footnote it.

16. See Machle, pp. l85-87; and R. J. Ivanhoe, "Human Nature and Moral Understanding in Xunzi," International Philosophical Quarterly 34:2 (June, 1994), pp. 167-76.

17. Tang Xuni implies that the Chinese language itself forestalled such difficulties. "The Chinese translation of the words 'subject' and 'object' of Indian and western philosophy are 'chu' and 'pin.' ... Originally 'chu' means host, and 'pin' means guest. ... It is quite clear that there is no dualism between host and guest. This metaphor is the best symbol for Chinese thought about the relation of the subjective individual and the objective world as mutually immanent and transcendent in an ultimate harmony." ("The Individual and the World in Chinese Methodology" in The Chinese Mind, ed. Charles A. Moore [Honolulu: University of Hawaii Press, 1967], p. 281).

18. Thomé H. Fang, "The World and the Individual in Chinese Metaphysics" in The Chinese mind, p. 242.

19. Source Book, p. 107.

20. The Doctrine of the Mean § 22, trans. Chan in the Source Book, p. 108.

21. Tu Wei-Ming, Confucian Thought: Selfhood as Creative Transformation (Albany: SUNY Press, 1985), p. 75.

22. See The World of the Buddha, ed. Lucian Stryk (New York: Grove Press, 1968), pp. 163-69.

23. Benjamin Schwartz, The World of Thought in Ancient China (Cambridge: Harvard University Press, 1985), p. 310. Schwartz qualifies Xunzi's utilitarianism as a method dictated primarily by the exigencies of his period. Under better conditions, argues Schwartz, Xunzi would agree with Confucius and Mencius that the virtuous person should be internally motivated father than be guided by external reward or punishment. Xunzi is especially emphatic about pursuing music and the holy rites as ends in themselves.

24. Tu Wei-ming, Confucian Thought, p 75.

25. Source Book, p. 134.

26. Machle, p. 127.

27. Ibid., pp. 148-49.

28. See Protagoras 333.

29. See chapter ix of the Xunzi.

30. The Xunzi, chap xxi, trans. in Machle, p. 151.

p. 151

31. Karl Potter, Presuppositions of Indian Philosophies (Englewood Cliffs: Prentice-Hall, 1963), p. 3.

32. David L. Hall and Roger T. Ames, Thinking Through Confucius (Albany: SUNY Press, 1967), p. 242-3.

33. See my "On the Deification of Confucius," Asian Philosophy 1:3 (1993), pp. 43-54.

34. A Chinese-English Dictionary (Beijing: Commercial Press, 1980), p. 608. I am grateful to Chen Lai of Beijing University and Tang Yi of Beijing's Institute of World Religions for making me aware of this alternative translation.

35. Tu Wei-ming, Confucian Thought, p. 152. Tu calls on the authority of Chu Hsi on this point.

36. The Doctrine of the Mean, § 32, Source Book, p 112.

37. Tu Wei Ming, Confucian Thought, 129. Earlier Tu makes it clear that "this godlike creativity of Confucius must be not conceived as the demonstration of some superhuman quality inherent in his nature. Far from being superhuman, what Confucius was able to manifest can be characterized as a 'refinement' of his humanity." (Centrality and Community: An Essay on the Chung-Yung (Albany: SUNY Press, 1985), p 86).