Studies in Chinese Religions最新文献

{"title":"Collusion order: water god beliefs and regional society on the Jianghan Plain during the Ming-Qing era","authors":"Shuaiqi Zhang, Yinuo Xu","doi":"10.1080/23729988.2023.2284011","DOIUrl":"https://doi.org/10.1080/23729988.2023.2284011","url":null,"abstract":"","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-12-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138950686","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"From the Deer to the Monkey: how the transmission of the Jātaka animal stories to medieval China enriched Chinese culture and complemented Confucianism","authors":"Guo Wu","doi":"10.1080/23729988.2023.2284006","DOIUrl":"https://doi.org/10.1080/23729988.2023.2284006","url":null,"abstract":"","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-12-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138951063","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Temples in the Cliffside: Buddhist Art in Sichuan <b>Temples in the Cliffside: Buddhist Art in Sichuan</b> , by Sonya S. Lee, Seattle, University of Washington Press, 2021, 296 pp., $65 (hardcover), ISBN 9780295749303","authors":"Angela Falco Howard","doi":"10.1080/23729988.2023.2244348","DOIUrl":"https://doi.org/10.1080/23729988.2023.2244348","url":null,"abstract":"","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136115195","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The influence of Pure Land thought on Zhiyi’s 智顗 (538–598) religious practice and teachings perspective","authors":"Xiao Lin","doi":"10.1080/23729988.2023.2244345","DOIUrl":"https://doi.org/10.1080/23729988.2023.2244345","url":null,"abstract":"ABSTRACTZhiyi was one of the greatest Chinese Buddhist masters of his time. Pure Land greatly influenced his thoughts during his lifetime. This article examines Pure Land thought’s influence on him from several perspectives. Firstly, Zhiyi’s annotations on Pure Land scriptures, such as the Foshuo Amituo jing 佛說阿彌陀經 [Skt. Amitābha Sūtra) and Guan Wulingshou jing 觀無量壽經 [Skt. Amitāyur Dhyāna Sūtra; Contemplation Sūtra], demonstrate his understanding of the teachings. Secondly, Zhiyi stressed the importance of incorporating Pure Land thought into Tiantai 天台 practice. Thirdly, Zhiyi included elements associated with the Western Pure Land in his meditation practice. Lastly, Zhiyi said in his dying statement that he wanted to be reborn in Amitābha’s Pure Land. In this wish, he expresses his conviction that the Pure Land teaching is the ultimate goal of a Buddhist. Therefore, it is evident that Zhiyi’s religious beliefs, meditation and final destination in life were profoundly influenced by Pure Land thought.KEYWORDS: ZhiyiPure Landmeditation AcknowledgmentsThe author would like to thank Prof. Chen Jinhua and Ven. Xian’ao 賢奧 for their highly constructive suggestions on how to improve different aspects of this article. All mistakes are the author’s. The author would also like to thank Maggie Mitchell for her linguistic assistance in preparing this manuscript.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Kantor, Zhiyi’s Great Calming and Contemplation, 335.2. Ando, ‘Tendai Chigi no Jōdo Kyō’, 27–29.3. Tetsuei, ‘Tenndai daishi no kenkyū’, 72–74.4. Xinguang, ‘Yidashi linzhong yiyan zhi tanjiu’, 69–73.5. Kanno, ‘Tendaichigi no shi ni tsuite’, 429–448.6. Lengwang huguo banruo jingshu, T no. 1705, 33: 285b23–24.7. Nanyue sidachanshi li shiyuanwen, T no. 1933, 46: 787a4–6.8. Ibid., 786c4–15.9. Guoqingbailu, T no. 1934, 46: 809c11–12.10. Ibid., 810b28–29.11. Guanxinlun, T no. 1920, 46: 585c28–29.12. Chappell, ‘Early Forebodings’, 122–154.13. On the introduction and interpretation of the four forms of Samādhi of Zhiyi, see Stevenson, ‘The T’ien-t’ai Four Forms of Samadhi’.14. A method of Buddhist practice whereby one circumambulates an image of Amitābha and chants his name for a period of 90 days.15. By contemplating a certain level of meditation and seeing the Buddha standing right in front of you.16. Mohezhiguan, T no. 1911, 46: 12a19–21.17. Wenshushili suoshuo moheboruomi jing, T no. 1911, 46: 731a26–b5.18. Tai Shibata points out that the main basis for the idea of the integration of Tiantai and Pure Land practice in Tiantai is the Guan wuliangshou jing and the changxing samādhi mentioned here. See Shibata, ‘Chūgoku ni okeru zenjō sōshū shisō no seiritsu to tenkai’, 544.19. Banzhou sanmei jing, T no. 418, 13: 905a5–17.20. Ibid., 905b.21. The difference in Zen thought before and after can be found in Eric writings. See Greene, Chan before Chan, 1–10.22. Shi chanboluomi cidifamen, T no. 1916, 46: 494a23–26.23. T no. 1","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135717428","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The <i>Śūraṅgama Sūtra</i> , sudden awakening and gradual cultivation in Chan Buddhism during the Tang and Song periods","authors":"Jun Gong","doi":"10.1080/23729988.2023.2244344","DOIUrl":"https://doi.org/10.1080/23729988.2023.2244344","url":null,"abstract":"ABSTRACTThis article undertakes an indepth examination of the Śūraṅgama Sūtra’s influence on the ideas of sudden awakening and gradual cultivation in Chan Buddhism during the Tang (618–907) and Song (960–1279) dynasties. It focuses on the complex relationship between the sūtra and these ideas within the meditation teachings of the Shenxiu Lineage 神秀系 of the Northern School and the Heze Lineage 菏澤系 of the Southern School, conducting detailed analysis of their intellectual history and offering a new exploration of connections between Northern Chan and Heze Shenhui’s 菏澤神會 (684–758) ideas about subitism and gradualism. This article also proposes a new interpretation of Chan Śūraṅgama study from the late Tang to the Song in relation to discussions about sudden awakening and gradual cultivation. It points out differences in meditation teachings between the Song and Tang periods with regard to this question, and on this basis examines how such teachings were Sinicised through the incorporation of Tathāgatagarbha scriptures such as the Śūraṅgama, according to different trajectories of intellectual history.KEYWORDS: Śūraṅgama Sūtrameditationsudden–gradualNorthern Chan Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Sharf, Coming to Terms with Chinese Buddhism, 312.2. Su, ‘Shu Liu Zihou Dajian chanshi bei hou’, 2084.3. In the opening juan of the Dafoding shoulengyan jing shujie mengchao (X no. 287, 13: 1.504), Qian Qianyi 錢謙益 (1582–1664) wrote, ‘During the Song, there were chancellors and ministers who deeply committed themselves to Buddhist study and explicated the Śūraṅgama, including Wengong [Wang Anshi] and Zhang Guanwen Wujin. Objectively speaking, their commentaries were excellent’ (有宋宰執大臣, 深契佛學, 疏解《首楞[嚴經]》者, 文公與張觀文無盡也. 文公之疏解, 與無盡之海眼, 平心觀之, 手眼具在).4. Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing (henceforth Lengyan jing), T no. 945, 19: 10.155. English translation modified from Buddhist Text Translation Society, Śūraṅgama Sūtra, 461.5. Translator’s note: This term xiqi (also translated as ‘habitual residue,’ ‘karmic habits or imprints,’ ‘habituated behavioural tendencies or dispositions,’ etc.) refers to the patterned effects of karmic habituation or ‘perfumation’ (xunxi 熏習) on the mind both within and across lifetimes, which continue to influence behaviour and thus generate new karmic effects. It has been described as a type of karmic ‘seeds’ or ‘latent potentialities’ (zhongzi 種子; Skt. bīja), or as the trace that remains after a seed has been destroyed. Like seeds, the habit-energies are stored within the ‘storehouse-consciousness’ (alaiyeshi 阿賴耶識; Skt. ālaya-vijñāna), according to the Yogācāra tradition as well as to the Śūraṅgama, which states: ‘From the subtle storehouse-consciousness, the habit-energies can burst forth into a torrent’ (陀那微細識, 習氣成暴流). The sūtra’s English translators explain: ‘Although the eight consciousnesses doctrine of the Consciousness-Only school [i.e. Chin","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135717426","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Suzuki Daisetsu’s and Hisamatsu Shin’ichi’s discussions on East Asian arts, dramatic art and ‘Zen’","authors":"Michi Shigeta","doi":"10.1080/23729988.2023.2244346","DOIUrl":"https://doi.org/10.1080/23729988.2023.2244346","url":null,"abstract":"ABSTRACTIn recent history, Suzuki Daisetsu’s Zen to Nihon bunka and Hisamatsu Shin’ichi’s Zen to bijutsu have defined the East Asian cultural complex as ‘Zen.’ However, the basic characteristics they attributed to ‘Zen’ may not be able to be associated with Zen 禪 (Ch. Chan) in history. From a historical perspective, the specific examples of artworks and performing arts, such as the paintings from Song-Yuan China and Japanese Nō performances, cannot be regarded as Zen. Suzuki also stated that ‘Zen’ is equivalent to ‘Japanese culture,’ a statement which lacks historical validity. At the same time, he used the concepts of ‘Japan’ and ‘the East’ to study the Chinese-made artworks he quoted as examples, making his arguments ambiguous and self-contradictory. On the other hand, although Hisamatsu’s arguments were more aligned with facts when he saw China, Korea and Japan as three distinct geographic entities, he also exhibited a tendency to associate the cultures that match his preferences with ‘Zen.’ Thus, it is hard to view his arguments from an academic perspective. Nevertheless, both works have served as primers through which readers can understand Zen and East Asian culture. Therefore, nowadays we must discuss their arguments from an academic standpoint and offer objective critiques of their arguments.KEYWORDS: Suzuki DaisetsuHisamatsu Shin’ichiJapanese culturediscussions on Zen (Chan)discussions on the East and Japan Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. See, for example, the following studies: MacCarthy, ‘Dewey, Suzuki, and the Elimination of Dichotomies’; Iijima, ‘Suzuki Daisetsu no Zen Shisō-shi Kan wo Saikō Suru Shiza’; Ogawa, Zen shisō-shi kōgi, Chapter Four ‘‘Mu’ to ‘Kindai’: Suzuki Daisetsu to 20 Seiki no Zen’ ‘無’ と’ 近代’:鈴木大拙と二 〇 世紀の禅 [D. T. Suzuki and the Chan of the Twentieth Century].2. The English edition of Suzuki Daisetsu’s Zen to Nihon bunka is Suzuki, Zen Buddhism and its Influence on Japanese Culture (1938). And below is the information about the publication of its Japanese translation: (1) Part One of the original work (the first half) was in Suzuki, Kitagawa, trans., Zen to Nihon bunka (Iwanami shinsho, September 1940). The second edition was published in March 1964; (2) Part Two of the original work (the second half) was in Suzuki, Kitagawa, trans., Zoku Zen to Nihon Bunka (Iwanami shinsho, October 1942). Moreover, the Iwanami shinsho edition of Zen to Nihon bunka has been printed 94 times, from the first edition in 1940 before World War II to the last edition printed in 2022. The second edition published in 1964 was actually the 21st time the book was printed. Additionally, the first edition of Zoku Zen to Nihon Bunka was printed in 1942, while the most updated edition published in 1989 was the eighth time the book was printed.3. When published by Bokubisha in 1957, Zen to bijutsu was a large volume with a cloth hardcover. The book was reprinted by Shibunkaku 思文閣 in 1976. Th","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135718410","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Hakuin’s system of practice and its background","authors":"Mikiyasu Yanagi","doi":"10.1080/23729988.2023.2244347","DOIUrl":"https://doi.org/10.1080/23729988.2023.2244347","url":null,"abstract":"ABSTRACTBased on the works of Hakuin Ekaku 白隱慧鶴 (1686–1769), this article analyses the practice system he constructed and its background and clarifies the following two conclusions. First, the system of practice demonstrated by Hakuin involves focus on one specific kind of practice to achieve ‘seeing one’s nature’ (kenshō 見性), and then ‘practice after insight’ (gogo no shugyō 悟後の修行). Among them, ‘practice after insight’ consists of two parts: ‘seeking bodhi above’ (jōgu bodai 上求菩提) by constantly consulting kōan cases to refine one’s own realisation, and ‘cultivating sentient beings below’ (geke shujō 下化眾生) by guiding other people through giving dharma teachings. Second, the core of Hakuin’s practice system is the three essential elements consisting of ‘insight,’ ‘seeking bodhi above,’ and ‘cultivating sentient beings below.’ The background against which they formed was the three enlightenments obtained in Hakuin Ekaku’s life.KEYWORDS: Hakuinseeing one’s natureseeking bodhi abovecultivating sentient beings belowgiving dharma teachings Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Yoshizawa Katsuhiro summarised and analysed past research on Hakuin and suggested several topics that could be studied in the future. See Yoshizawa, ‘Hakuin kenkyū no genjō to kadai’.2. There are also various views in the school regarding the method of grasping Hakuin Zen’s kōan system. For details, see Yanagi, ‘Hakuin no jissen taikei to sono haikei’, 318–320.3. Yanagida, Nihon no Bukkyō 9.4. Ibid., 260–261.5. Ibid., 256.6. Yanagida and Mohr, ‘Taidan Hakuin no zen’.7. Maryū, ‘Hakuin Zen niokeru ningen Keisei no shisō’.8. Shibayama, ‘Hakuin Zen no kanna ni tsuite’.9. Maryū, ‘Hakuin Zen niokeru ningen Keisei no shisō’, 100.10. Maryū, ‘Hakuin Zen niokeru ningen Keisei no shisō’, 90.11. Yoshizawa, Hakuin Zenga wo yomu, 196.12. Yoshizawa, ‘Bodaishin nakereba madō ni otsu’; Hanazono Daigaku Kokusai Zengaku Kenkyūjo, Hakuin zenga bokuseki, 121.13. Yoshizawa, Hakuin: Zenga no sekai, 262; idem, Hakuin Zenji no fushigi na sekai, 39; idem, Hakuin Zenga wo yomu, 129–130.14. Obama, ‘Hakuin no shugyōkan’, 44.15. Yoshizawa (‘Bodaishin nakereba madō ni otsu’) criticises Yanagida, Nihon no Bukkyō 9, but does not mention the statement by Maryū. Although Obama introduced Maryū’s account, she did not discuss how it had anything to do with her own account (see Obama, Hakuin no shugyōkan, 96).16. I have analyzed the practice system of Hakuin and the relationship between the practice system and spiritual experience in two previous articles, but each of which is limited to a brief discussion. See Yanagi, ‘Hakuin Ekaku to Sugyōroku’; idem, ‘Hakuin no kotoba wo yomu’. In contrast, this article tries to show the basis for my opinion in detail by quoting relevant quotations from Hakuin. In addition, this study was based on the results of Yoshizawa’s research on Hakuin, as I cited the translations and writings of Yoshizawa in this article. Here, I pay re","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135717431","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The theory and practice of Zen Buddhism: a Festschrift in honor of Steven Heine","authors":"E. Joskovich","doi":"10.1080/23729988.2023.2211413","DOIUrl":"https://doi.org/10.1080/23729988.2023.2211413","url":null,"abstract":"","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43189027","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Guidance through seduction: the Precious Scroll of Fish-Basket Guanyin in the recitation practice of Changshu in Jiangsu, China","authors":"Rostislav Berezkin","doi":"10.1080/23729988.2023.2210974","DOIUrl":"https://doi.org/10.1080/23729988.2023.2210974","url":null,"abstract":"ABSTRACT The story of Bodhisattva Guanyin with a Fish Basket (or Fish-monger Guanyin) has already attracted attention of scholars of Chinese literature and religion, as it represents an indigenous modification of the Indian Buddhist deity; but until now scholars mainly have studied textual variants of this story in the late imperial period. At the same time, the precious scroll (baojuan) devoted to the story of Fish-Basket Guanyin is still recited by local performers in the Changshu city area in Jiangsu now. The analysis of the Yulan Baojuan 魚籃寶卷 [Precious Scroll of Fish-Basket (Guanyin)] in the context of “telling scriptures” in Changshu allows a demonstration of the special features of functioning of a Chinese Buddhist narrative in the local religious-oriented storytelling. The Precious Scroll of Fish-Basket Guanyin formed around the nineteenth century, but it used much earlier materials, originating in the Buddhist “miracle tales”. This text attests to preservation of connections between the baojuan literature and Buddhist narratives in the later period. In the local variant of this precious scroll the story of Bodhisattva Guanyin is combined with the veneration of local tutelary deities, placed on the “family altars”; thus representing the secularized “grass-root” form of Chinese Buddhist devotion.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46733255","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Guanyin as mediation: a new study on women’s Buddhist devotion in late imperial China","authors":"Yujin Xu","doi":"10.1080/23729988.2023.2210982","DOIUrl":"https://doi.org/10.1080/23729988.2023.2210982","url":null,"abstract":"ABSTRACT This article discusses Yuhang Li’s illuminative study on laywomen’s Guanyin worship and their material practices: Becoming Guanyin: Artistic Devotion of Buddhist Women in Late Imperial China. By developing a dialogue between three research fields – art history, Buddhism and gender studies – the book abounds with fascinating cases that unearth how Guanyin images were reproduced by female performance, skills, bodies and material artefacts. Here, Guanyin no longer appears as an established category or substance, but rather a mediation process involving the dialectical relationship between subject and object. Li’s writing departs from the traditional textual approach and veers into daily practices and material embodiments of Guanyin belief. Through the examination of significant contributions made by Li in the research on female Buddhist cults and religious material culture on a theoretical and historical level, this review emphasizes there is a heuristic perspective to inspect the mutually constructive relationship between worshipper and worshipped. In sum, the mimetic connection between laywomen and Guanyin observed by Li not only reflects female apostles’ Buddhist praxis beyond institutionalizations, but also offers a comprehensive picture of how laywomen’s subjectivity endowed by Guanyin faith negotiated with Confucian patriarchy in late imperial China.","PeriodicalId":36684,"journal":{"name":"Studies in Chinese Religions","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48315306","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}