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Journal articles on the topic 'Gongsun Longzi (Gongsun, Long)'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

Seong, Jeong-Hong. "A Study on the Authenticity of the Gongsun Longzi : Focusing on the Jixia Academy and the Theory of Five Elements." JOURNAL OF ASIAN PHILOSOPHY IN KOREA 62 (December 31, 2024): 41–70. https://doi.org/10.19065/japk.2024.12.62.41.

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The question of whether Gongsun Longzi is an authentic text remains a subject of scholarly debate, with opposing views arguing that the entire text is spurious, only certain sections are inauthentic, or that it is entirely genuine. This study defines spurious texts as those that cannot be considered contemporaneous with the era of Gongsun Long and seeks to identify which portions of Gongsun Longzi fail to meet this criterion. First, this study examines the disputed chapter “Jifu” and the latter half of Gongsun Longzi, identifying a shared feature: both “Jifu” and the blue-white dialogue (qingb

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2

Indraccolo, Lisa. "Textual Criticism of the." T’oung Pao 99, no. 4-5 (2013): 249–67. http://dx.doi.org/10.1163/15685322-9945p0001.

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The present article compares the two principal received editions of the Gongsun Longzi in the Daozang and the Shuofu collections. Exploring the considerable number of textual variants between these two editions, the analysis challenges the acknowledged status of the Daozang as the superior version. Instead, both the Daozang and the Shuofu editions are at times inferior or superior to one another. Therefore, in the interpretation of the Gongsun Longzi both editions need to be consulted in order to unravel certain obscure passages. Altogether, due to the generally high degree of coherence betwee

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3

Cheng, Chung-Ying. "Reinterpreting Gongsun Longzi and Critical Comments on Other Interpretations." Journal of Chinese Philosophy 34, no. 4 (2007): 537–60. http://dx.doi.org/10.1163/15406253-03404006.

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4

CHENG, CHUNG-YING. "REINTERPRETING GONGSUN LONGZI AND CRITICAL COMMENTS ON OTHER INTERPRETATIONS." Journal of Chinese Philosophy 34, no. 4 (2007): 537–60. http://dx.doi.org/10.1111/j.1540-6253.2007.00438.x.

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5

Dolcini, Nevia, and Carlo Penco. "Gottlob Frege and Gongsun Long in Dialogue." Asian Studies 11, no. 1 (2023): 267–95. http://dx.doi.org/10.4312/as.2023.11.1.267-295.

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This work addresses the critical discussion featured in the contemporary literature about two well-known paradoxes belonging to different philosophical traditions, namely Frege’s puzzling claim that “the concept horse is not a concept” and Gongsun Long’s “white horse is not horse”. We first present the source of Frege’s paradox and its different interpretations, which span from plain rejection to critical analysis, to conclude with a more general view of the role of philosophy as a fight against the misunderstandings that come from the different uses of language (a point later developed by the

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6

Johnston, Ian. "The Gongsun Longzi: A Translation and an Analysis of its Relationship to Later Mohist Writings." Journal of Chinese Philosophy 31, no. 2 (2004): 271–95. http://dx.doi.org/10.1163/15406253-03102007.

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7

Johnston, Ian. "The Gongsun Longzi: A Translation and An Analysis of Its Relationship to Later Mohist Writings." Journal of Chinese Philosophy 31, no. 2 (2004): 271–95. http://dx.doi.org/10.1111/j.1540-6253.2004.00154.x.

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8

Demarle-Casadebaig, Monique. "Gongsun Long : le lieu philosophique du cheval blanc." Laval théologique et philosophique 78, no. 3 (2023): 385–404. http://dx.doi.org/10.7202/1097880ar.

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Le questionnement de la philosophie s’est traduit par des lieux communs de problèmes et d’arguments dont l’intelligence ne dépend pas de leur expression dans une langue particulière. On veut faire reconnaître par cet article un tel locus communis philosophiae dans l’argument de Gongsun Long de 公孫龍, d’après lequel « cheval blanc n’est pas cheval ». Gongsun Long, déjà assimilé à un « disputeur » en Chine, a été exilé du champ de la philosophie en Europe en tant que « sophiste ». On montre pourtant que son argument concerne un problème analogue à celui qui a conduit Aristote à faire la distinctio

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9

Vierheller, Ernstjoachim. "Object Language and Meta- Language in the Gongsun-long-zi." Journal of Chinese Philosophy 20, no. 2 (1993): 181–209. http://dx.doi.org/10.1163/15406253-02002005.

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10

Chaehyun Chong. "A pragmatics-based interpretation of Gongsun Long and Neo-Mohists." Sogang Journal of Philosophy 21, no. ll (2010): 61–88. http://dx.doi.org/10.17325/sgjp.2010.21..61.

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11

VIERHELLER, ERNSTJOACHIM. "Object Language and Meta-Language in the Gongsun-long-z0069." Journal of Chinese Philosophy 20, no. 2 (1993): 181–209. http://dx.doi.org/10.1111/j.1540-6253.1993.tb00173.x.

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12

김철신. "The Reasoning Method and Worldview in Gongsun Longzi Reexamined in the Context of the Ancient Chinese History of Philosophy." JOURNAL OF ASIAN PHILOSOPHY IN KOREA ll, no. 33 (2010): 73–94. http://dx.doi.org/10.19065/japk..33.201007.73.

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13

Yuan, Jinmei. "Thinking through Sets: Exploring How Chinese Pictographic Language Shapes Chinese Logic." Athens Journal of Philosophy 2, no. 4 (2023): 247–76. http://dx.doi.org/10.30958/ajphil.2-4-3.

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The author of this paper argues that ancient Chinese thinkers practiced an alternative logic that is significantly different from Aristotelian logic. The paper has two objectives: 1) to clarify what Chinese logic looks like; 2) to re-evaluate the wisdom in classic texts with a clear understanding of Chinese logic. The author uses two major approaches in her reasoning: an etymological approach and logic of sets. An etymological study shows that Chinese pictographic characters were created according to sets - the collections of characters. The author examines how Chinese pictographic language sh

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14

Reding, Jean-Paul. "Gongsun Long on What Is Not: Steps toward the Deciphering of the Zhiwulun." Philosophy East and West 52, no. 2 (2002): 190–206. http://dx.doi.org/10.1353/pew.2002.0029.

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15

Vierheller, Ernst-Joachim. "Language and Logic in the <em>Zhuangzi</em>: Traces of the <em>Gongsun Longzi</em>." Oriens Extremus 50, no. 1 (2011): 29–46. https://doi.org/10.13173/oe.50.1.029.

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16

Rošker, Jana S. "Transcultural Sublation of Concepts and Objects through the Lens of Adorno and Gongsun Long." Yearbook for Eastern and Western Philosophy 7, no. 1 (2023): 129–60. http://dx.doi.org/10.1515/yewph-2023-0023.

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Abstract The purpose of this chapter is to demonstrate a new approach to transcultural postcomparative philosophy, which may be tentatively called “the method of sublation,” using the example of Adorno and Gong Sunlong’s respective views on the relationship between concepts and objects. The term sublation is a neologism commonly used to translate Hegel’s idea of Aufhebung. It is derived from the Latin term sublatio, for its original meaning covered all three crucial connotations of Hegel’s Aufhebung – to lift up, to preserve and to eliminate. The method thus encompasses all three of these thre

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17

Chong, Chaehyun. "Xunzi’s Sanhuo (Three Types Of Cognitive Delusions)." Journal of Chinese Philosophy 39, no. 3 (2012): 424–35. http://dx.doi.org/10.1163/15406253-03903008.

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This article explicates Xunzi’s three types of cognitive delusions in Xunzi’s Zhengming Pian. The followings are my conclusions: first, general names such as “a white horse,” “a horse,” “a thief,” and “a man” are thought of as proper nouns because the classic Chinese theory of language concerned pragmatics rather than semantics. Second, classic Chinese epistemology does not address conceptual (logical) knowledge or knowledge based on argumentation distinguished from the art of description.Third, Gongsun Long believes in an extreme form of one-name-one-thingism. Fourth, Neo-Moists’ theory of in

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18

Cheng, Chung-Ying. "Philosophical Significance of Gongsun Long: A New Interpretation of Theory of Zhi as Meaning and Reference." Journal of Chinese Philosophy 24, no. 2 (1997): 139–77. http://dx.doi.org/10.1163/15406253-02402001.

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19

CHENG, CHUNG-YING. "PHILOSOPHICAL SIGNIFICANCE OF GONGSUN LONG: A NEW INTERPRETATION OF THEORY OF ZHI AS MEANING AND REFERENCE." Journal of Chinese Philosophy 24, no. 2 (1997): 139–77. http://dx.doi.org/10.1111/j.1540-6253.1997.tb00202.x.

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20

Vrhovski, Jan. "From Mohism to the school of names, from pragmatism to materialist dialectics: Chinese interpretations of Gongsun Longzi as a text and source of Chinese logic, 1919–1937." International Communication of Chinese Culture 7, no. 4 (2020): 511–38. http://dx.doi.org/10.1007/s40636-020-00202-0.

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21

López-Astorga, Miguel. "The White Horse Paradox and Inheritance Logic." Acta Baltica Historiae et Philosophiae Scientiarum 13, no. 1 (2025): 60–73. https://doi.org/10.11590/abhps.2025.1.03.

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Several studies have addressed the White Horse Paradox from different perspectives. Although the essential elements of the sentence in the paradox can already be found in Mozi’s work, it is thought that Gongsun Long presented the paradoxical version of that very sentence. Here, I comment on some possible accounts related to logic, cognitive science and philosophy of science. However, my main goal is to show how Inheritance Logic deals with the paradox. It has been thought that the acceptance of the paradox depends on its interpretation: whether it relates the animal ‘horse’ to the color ‘white

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22

Trauzettel, Rolf. "A Sophism by the Ancient Philosopher Gongsun Long: Jest, Satire, Irony - or is There a Deepeh Significance?" Journal of Chinese Philosophy 26, no. 1 (1999): 21–35. http://dx.doi.org/10.1163/15406253-02601002.

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23

TRAUZETTEL, ROLF. "A SOPHlSM BY THE ANCIENT PHILOSOPHER GONGSUN LONG: JEST, SATIRE, IRONY - OR IS THERE A DEEPEH SIGNIFICANCE?" Journal of Chinese Philosophy 26, no. 1 (1999): 21–36. http://dx.doi.org/10.1111/j.1540-6253.1999.tb00530.x.

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24

Qian, Shuang. "Wang, Hongyin 王宏印, The White Horse Is Not a Horse: A Critical Analysis of the Gongsun Longzi from Logical, Philosophical, and Linguistic Perspectives 白馬非馬: 《公孫龍子》的智慧——邏輯學、語言學、哲學三維解析". Dao 19, № 1 (2020): 165–70. http://dx.doi.org/10.1007/s11712-019-09714-y.

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25

Huang, Qiao. "《公孫龍子: 重釋與重譯》 (Gongsun Long Zi: Chongshi yu Chongyi). By 劉利民 (LiuLimin). (Chengdu: Sichuan Daxue Chubanshe, 2015. xviii+ii, Pp. 298. Paperback. ISBN 978‐7‐5614‐9146‐1)". Journal of Chinese Philosophy 47, № 3-4 (2020): 328–32. http://dx.doi.org/10.1111/1540-6253.12416.

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26

Huang, Qiao. "《公孫龍子: 重釋與重譯》(Gongsun Long Zi: Chongshi yu Chongyi). By 劉利民(Liu Limin). (Chengdu: Sichuan Daxue Chubanshe, 2015. xviii+ii, Pp. 298. Paperback. ISBN 978-7-5614-9146-1)". Journal of Chinese Philosophy 47, № 3-4 (2020): 328–32. http://dx.doi.org/10.1163/15406253-0470304017.

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27

Huang, Qiao. "The State of the Field Report XII: Contemporary Chinese Studies of the Philosophy of Language in the Gongsun Longzi." Dao, March 16, 2024. http://dx.doi.org/10.1007/s11712-024-09935-w.

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28

張, 高評. "杜甫詩史與六義之比興———兼論叙事歌行與《春秋》筆削". 人文中國學報, 1 липня 2022, 113–60. http://dx.doi.org/10.24112/sinohumanitas.342269.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English. 晉杜預，爲杜甫十三世祖，著《春秋經傳集解》，其《序》文特提微、婉、顯、晦之法，懲惡勸善之義。揭示叙事傳統無數法門，爲《春秋》學之一大功臣。杜甫三十歲時，曾作《祭遠祖當陽君文》，宣稱不敢忘本，不敢違仁。於是《春秋》與詩，同爲杜氏家學。杜甫流離隴蜀，所作敍事歌行，世號“詩史”，《本事詩》所謂“推見至隱，殆無遺事”者。叙事傳人之際，遂多《春秋》書法之體現。諸如屬辭比事，筆削顯義；據事直書，美惡自見；微婉顯晦，推見至隱；以小該大，因彼見此；偏載略取，舉輕明重；直斥不宜，曲筆諱飾；彼此相形、前後相絜，行屬辭比事之法；詳略、異同、重輕、忽謹，指義見乎筆削，其大者焉。杜甫於安史之亂前後所作敍事歌行，如《麗人行》、《哀江頭》、《贈花卿》、《戲作花卿歌》、《丹青引贈曹將軍霸》、《韋諷録事宅觀曹將畫馬圖歌》、《觀公孫大娘弟子舞劍器行》諸什，除轉化《春秋》書法爲詩史之外，且多寓抒情於叙事之中。正杜甫稱元結《舂陵行》，所謂“比興體制”；章學誠所稱：“必通六義比興之旨，而後可以講春王正月之書。”叙事傳統，可以兼涵抒情傳統，由杜甫詩史，“比興發於真機，美刺該夫衆體”，可見一斑。 Du Yu (222-285) of the Jin Dynasty wa

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29

李, 豐楙. "暴力修行：道教謫凡神話與水滸的忠義敘述". 人文中國學報, 1 жовтня 2013, 147–80. http://dx.doi.org/10.24112/sinohumanitas.192182.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English. 對於《忠義水滸傳》可以采取宗教文學的現代讀法，就是從“暴力修行”的角度切入解讀，所采用的即是“出身修行”的奇傳文體，在三教與小説的關係中，只有從道教文化才能深入理解其創作旨趣。從《宣和遺事》所保存的古本到後來的百回定本，兩本之間的敘述儘管繁簡的差異極大，但是在宗教文化的淵源上仍可見其間存在的内在關聯，其一即是天書母題（motif）：從一卷到三卷，都反映道教與民間的九天玄女信仰，相信其秘授兵符與王朝的開國創業神話有關；其二爲謫凡母題：從下凡到謫凡乃是在凡間的修行，這種思想既爲小説戲劇夙所傳承，也是全真道與净明忠孝道的教内思想；其三則是一僧一道母題：代表佛教之眼與道教之眼，從出現魯智深與公孫龍之名到繁本的詳細敘述，都各以高僧與高道的身份預示宋江的未來命運。從遺事本到定本的敘述者都依據道教文化改造巨盜宋江，使其成爲星主宋江，其形成的時期應該在金元統治下的華北地區，反映漢軍世家在北方持久抗金、抗元的忠義意識，連同華北的漢人都曾基於民族認同，借用傳述宋江及其兄弟的“忠義”事迹，寓托其同情忠義軍首領所遭遇的命運，類似的事例就如邵青、李全等其人其事。歷來的索隱派均指陳水滸好漢曾被用於影射忠義軍的領袖，而小説敘述形成的關鍵，則是借用謫凡神話夸説其人物的

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