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Cambridge: Cambridge University Press, 1988. Boodburg, Peter. Selected Works of Peter A. Boodberg. Berkeley: University of California Press, 1979. 40 Jonathan Stalling Brook, Timothy. ” Journal of Chinese Religions no. 21 (Fall 1993), 43–44. Busch, Heinrich. ” Monumenta Serica 14: 1–163, 1949). Cai, Zong-qi. “Prologue,” Chinese Aesthetics. Ed. Zong-qi Cai. Honolulu: University of Hawaii Press, 2004, 1–30. Configurations of Comparative Poetics. Honolulu: University of Hawaii Press, 2002. Cleary, Thomas (translator).

It was Fenollosa’s belief (and the belief of many Japanese elites including his two most prominent students Ernyō Inoue and Kakuzo Okakura) that China should submit to the protection and guidance of Japan, since Japan’s relative isolation had preserved the most evolved form of Chinese culture (Tang and Song Buddhism, Daoism, and cosmological Confucianism). ”12 For Fenollosa, then, the European spheres of influence were the primary stumbling blocks to the coming era of “East West fusion” since these threatened to permanently partition China into separate colonies similar to those established in Africa.

But neither the empty nor the provisional truth about the table fully captures its reality: it is both provisional and empty, and neither (merely) provisional nor (merely) empty (third proposition). 19 There is another reason to believe that Tendai’s “Middle Way” would have held a particularly strong attraction for Fenollosa. Fenollosa was a firm advocate of Hegel’s dialectical logic. Fenollosa’s student Enryō Inoue 井上圓了 (1858–1919), who studied Hegel and other Western philosophers under him at Tokyo University, later came to be the leading voice of Buddhist reform in late Meiji by attempting to reconcile Buddhist philosophy with Hegelianism.

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