Yuehua Chen

Augustine was a representative of the theology of hope in the patristic age. He saw hope as the grasp of eschatological eternal happy life for human in this world. Together, the three virtues of faith, hope and love constitute the three interdependent faculties of the soul to know God. Hope, which comes from the grace of God given through Christ, is the knowledge of eternity, not of a future in time, and it helps one to resist the temptation of goods which comes from the flesh and earthly things. Hope in eternity gives one a cognitive power beyond time and space, which leads to a unified vision of past, present and future, thus also causing important changes in how one lives in this created world. However, because of this unearthly hope, people can form a gradually expanding community of fraternity in this world, which helps them transcend differences of belief and seek a more virtuous life.Contribution: This article reconstructs Augustine’s interpretation of the nature of hope by synthesising his various texts, analysing the theological structure of the concepts related to hope, sorting out the ‘theology of hope’ he advocates and finally, in light of the wisdom of his philosophy, responding to what and how we can hope in suffering.

The contemporary interpretation of Lao-Zhuang’s thought reveals a multidimensional dialogue between tradition and modernity, the local and the exotic, and East and West. The interaction between Lao-Zhuang’s thoughts and Western religious philosophy can be explored through the lens of mysticism. By examining the non-material nature of the Tao, the transcendence of language, and the cultivation goal of the unity of nature and humanity, we can discern the relationship between the cultivation practices in Lao-Zhuang’s thought and religious mysticism. The chaos, uncertainty, infinity and nothingness associated with the non-physical Tao present a subtle and mysterious depiction of nature. The silence of the perfect man, who sees things in terms of the Tao, along with their conversion to the Tao, steadfastness to the Tao, flexibility in treating things according to the Tao and freedom to be one with the Tao, provides an ethical realm of inner cultivation. Through the dialogue between Lao-Zhuang’s philosophy and Western religion, we can uncover the commonalities and differences between Chinese and Western cultures, as well as the significant value of Lao-Zhuang’s thought in contemporary cultural and philosophical discussions.Contribution: This article examines the relationship between cultivation practice in Lao-Zhuang’s thought and religious mysticism from the perspective of cross-cultural research. By discussing the immateriality and infinity of ‘Tao,’ as well as the relationship between Tao and name, speech and debate, it presents the mystery of Tao. Through the non-cognitive practice mode of real people, they experience ‘Tao’ and achieve the realm of ‘Harmony between nature and man,’ demonstrating the mystery of cultivation efforts.

The contemporary interpretation of Lao-Zhuang’s thought reveals a multidimensional dialogue between tradition and modernity, the local and the exotic, and East and West. The interaction between Lao-Zhuang’s thoughts and Western religious philosophy can be explored through the lens of mysticism. By examining the non-material nature of the Tao, the transcendence of language, and the cultivation goal of the unity of nature and humanity, we can discern the relationship between the cultivation practices in Lao-Zhuang’s thought and religious mysticism. The chaos, uncertainty, infinity and nothingness associated with the non-physical Tao present a subtle and mysterious depiction of nature. The silence of the perfect man, who sees things in terms of the Tao, along with their conversion to the Tao, steadfastness to the Tao, flexibility in treating things according to the Tao and freedom to be one with the Tao, provides an ethical realm of inner cultivation. Through the dialogue between Lao-Zhuang’s philosophy and Western religion, we can uncover the commonalities and differences between Chinese and Western cultures, as well as the significant value of Lao-Zhuang’s thought in contemporary cultural and philosophical discussions. Contribution: This article examines the relationship between cultivation practice in Lao-Zhuang’s thought and religious mysticism from the perspective of cross-cultural research. By discussing the immateriality and infinity of ‘Tao,’ as well as the relationship between Tao and name, speech and debate, it presents the mystery of Tao. Through the non-cognitive practice mode of real people, they experience ‘Tao’ and achieve the realm of ‘Harmony between nature and man,’ demonstrating the mystery of cultivation efforts.

The term Zongjiao [宗教] originally referring to the teachings of Buddhism and Chinese ancestral worship was not considered the equivalent for the English term ‘religion’ until the late 19th century when Japanese translated religion as shūkyō [宗教]. The later introduction of the concept of Zongjiao into China via Japan triggered a deep exploration of the differences between religion and Jiao among Chinese intellectuals like Liang Qichao, Kang Youwei and Peng Guangyu, representing Chinese scholars’ conceptualisation and reflections of Chinese traditional religious belief, practices and phenomena within the context of Western religious culture. Rather than a simple lexical selection, the translation of ‘religion’ essentially was a process of making the notion of ‘religion’ in China, which had provided valuable insight into the nature of Chinese Confucianism culture and was closely related to the understanding of the state–church relationship in China. With continuous cultural exchanges and integration, reflecting on this translation process will provide a more inclusive perspective on the complexity and diversity of religions and facilitate mutual learning. Contribution: This article briefly reviews the process of accepting Zongjiao [宗教] as the equivalent for the Western term ‘religion’ in China, in order to shed light on how such translation has influenced people’s understanding of religion and the inclusiveness contained in the study of religion.

The term Zongjiao [宗教] originally referring to the teachings of Buddhism and Chinese ancestral worship was not considered the equivalent for the English term ‘religion’ until the late 19th century when Japanese translated religion as shūkyō [宗教]. The later introduction of the concept of Zongjiao into China via Japan triggered a deep exploration of the differences between religion and Jiao among Chinese intellectuals like Liang Qichao, Kang Youwei and Peng Guangyu, representing Chinese scholars’ conceptualisation and reflections of Chinese traditional religious belief, practices and phenomena within the context of Western religious culture. Rather than a simple lexical selection, the translation of ‘religion’ essentially was a process of making the notion of ‘religion’ in China, which had provided valuable insight into the nature of Chinese Confucianism culture and was closely related to the understanding of the state–church relationship in China. With continuous cultural exchanges and integration, reflecting on this translation process will provide a more inclusive perspective on the complexity and diversity of religions and facilitate mutual learning.Contribution: This article briefly reviews the process of accepting Zongjiao [宗教] as the equivalent for the Western term ‘religion’ in China, in order to shed light on how such translation has influenced people’s understanding of religion and the inclusiveness contained in the study of religion.