Date of Award
Master of Sacred Theology (STM)
Scripture References in this Resource (separated by semi-colons)
1 Corinthians 9:20-22; 1 Kings 4:29-34; Ecclesiastes 1:1, 2, 12; Ecclesiastes 11:10; Ecclesiastes 11:8; Ecclesiastes 12:9, 10; Ecclesiastes 3:19; Ecclesiastes 7:27; Ecclesiastes 7:6; Exodus 3:6, 15, 16; Exodus 4:5; Ezra 2:55; Ezra 2:57; Genesis 28:13; Genesis 32:9; I Kings 10:7; Isaiah 30:7; Jeremiah 10:15; Jeremiah 16:19; Jeremiah 51:18; Nehemiah 7:57; Nehemiah 7:59; Proverbs 30:1;
The aim of this study is to increase the mutual understanding between the Old Testament and ancient Chinese thought. The methodology is both cross-cultural and exegetical. Without the effort of exegesis, an understanding of hebel would be colored by one's own assumptions and prejudices. The same thing is true of ancient Chinese philosophy. The concept of wu was first discussed not by Wang Bi but by Lao Zia (in about the fifth century B.C.E.), the founder of Daoism. A$ a re-interpreter of wu, Wang-Bi developed the original meaning of Lao Zi and increased a new spirit for Daoism, Confucianism and Buddhism. Wang Bi did not only open a new window for Chinese literature but also significantly influenced the political and social attitudes of his contemporary intellectuals. Hopefully after both Qoheleth's hebel and Wang Bi's wu are studied carefully by analyzing the text and their invQlve4 studies exegetically and cross-culturally, the true meaning of hebel and wu can be revealed, and comparison and evaluation in between can be done.
Liu, Hsiao-Yung, "Vanity in Human Life-A Comparative Study of the Role of Hebel in Qoheleth and Wu in the Philosophical Thought of Wang Bi" (1999). Master of Sacred Theology Thesis. 23.
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