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168 China Review International: Vol. 5, No. 1, Spring 1998 Daoxiong Guan is a lecturer in modern and classical Chinese. NOTES1. See Daniel Bryant's book review in Harvard Journal ofAsiatic Studies 50, no. 1 (1990): 341. 2.In this case, Knechtges follows Shen Gua's opinion. See Xin jiaozheng mengxi hitan (Hong Kong: Zhonghua Shuju, 1975), pp. 286-287. 3.In general,jiuyang does not mean "nine suns," but puri fiB does. Please refer to Ciyuan (Shangwu Yishuguan Bianjibu) and Hanyu dacidian (Luo Zhufeng). 4.Han shu (Beijing: Zhonghua Shuju, 1962), pp. 731-732. Livia Kohn. Laughing at the Tao: Debates among Buddhists and Taoists in Medieval China. Princeton: Princeton University Press, 1995. xii, 281 pp. Hardcover $45.00, isbn 0-691-03483-4. The study ofmedieval Chinese religion has made great strides in the past couple of decades, due in large part to the contributions of a number of dedicated scholars of Daoism. More recently, Livia Kohn has joined this legion of Daoism specialists and has quickly proven herself to be among the most prolific scholars currently working in the field. Her most recent book, Laughing at the Tao, is a monographic study of the largely neglected realm of Buddhist-Daoist polemics during the fifth through seventh centuries. Buddhism came under attack as soon as it established itself in China. Confucian officials, distressed by its un-Chineseness, abhorred the strange languages and customs of its missionaries, its abstruse ideas unknown to classical authors, and, most disconcerting, its seeming rejection of secular authority and mores. Buddhists, for their part, initiated a long series of counterarguments beginning with the famous Mouzi lihuo lun ¿$--f-MW


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