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Journal articles on the topic 'Views on Chinese philosophy'
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1
Xiaobo, Wang. "My Views on "Chinese Traditional Studies"." Contemporary Chinese Thought 30, no. 3 (April 1999): 23–28. http://dx.doi.org/10.2753/csp1097-1467300323.
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Yu, Jiyuan. "Feng Youlan and Greek Philosophy." Journal of Chinese Philosophy 41, no. 1-2 (March 2, 2014): 55–73. http://dx.doi.org/10.1163/15406253-0410102005.
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The article is to examine Feng Youlan’s views about the differences and similarities between Chinese and Greek philosophy, to show the role of Greek philosophy in his effort to establish the study of Chinese philosophical thought as a modern discipline. It starts with a discussion of how Feng argues for what he thinks to be the two major features of Chinese philosophy: (a) China is weak in metaphysics/epistemology, and (b) Chinese philosophy concentrates on the philosophy of life. It proceeds to examine to what extent they are really in contrast to Greek philosophy, and it ends up with a reconsideration of the relation of these two features.
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Sagart, Laurent. "New Views on Old Chinese Phonology." Diachronica 10, no. 2 (January 1, 1993): 237–60. http://dx.doi.org/10.1075/dia.10.2.06sag.
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Zhonghua, Li. "FENG YOULAN'S VIEWS ON CHINESE AND WESTERN CULTURE." Journal of Chinese Philosophy 21, no. 3-4 (September 1994): 255–62. http://dx.doi.org/10.1111/j.1540-6253.1994.tb00687.x.
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Zhonghua, Li. "Feng Youlan’s Views on Chinese and Western Culture." Journal of Chinese Philosophy 21, no. 3-4 (February 10, 1994): 255–62. http://dx.doi.org/10.1163/15406253-0210304006.
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Shaoyang, Lin. "Questioning Modern Chinese Views of Temporality in Context of Comparative Philosophy." China Review International 19, no. 4 (2012): 543–63. http://dx.doi.org/10.1353/cri.2012.0107.
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Mar, Gary R. "Chinese Virtues, Four Prisons, and the Way On." Journal of Chinese Philosophy 46, no. 1-2 (March 3, 2019): 97–118. http://dx.doi.org/10.1163/15406253-0460102008.
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How did Chinese virtues inspire the emergence of Asian American philosophy within the American Philosophical Association (APA)? This question might seem a non-starter given the antagonistic disciplinary histories of Asian Studies and Asian American Studies. However, like the families we grew up in, virtues can subtly shape our destinies even if, or perhaps especially if, those virtues are not didactically imposed. In this article, I give a narrative account of how Chinese virtues, exemplified in encounters with Asian American filmmakers, scholars and activists, were inspirational in the struggle to recognize Asian American philosophy within the APA. I also argue that the virtues themselves provide new intellectual perspectives for articulating philosophies of personal identity and public history, scholarship and teaching. These philosophical alternatives to mainstream philosophical views on these topics express core values of Asian American philosophy.
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Lagerkvist, Johan. "Chinese Views on Africa's Development and Sino—African Cooperation: Guest Editor's Introduction." Contemporary Chinese Thought 40, no. 1 (September 2008): 3–10. http://dx.doi.org/10.2753/csp1097-1467400100.
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Waskan, J. "Views into the Chinese Room: New Essays on Searle and Artificial Intelligence." Philosophical Review 114, no. 2 (April 1, 2005): 277–82. http://dx.doi.org/10.1215/00318108-114-2-277.
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Wu, Zhaohua. "Conflicts between Chinese Traditional Ethics and Bioethics." Cambridge Quarterly of Healthcare Ethics 3, no. 3 (1994): 367–71. http://dx.doi.org/10.1017/s0963180100005181.
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Philosophy, including moral philosophy, is the distillation of the spirit of an era. As society and science develop, sooner or later a given philosophy will gradually change form so that the resulting metamorphosis will better meet the needs of the society at that time. Traditional Chinese ethical thought is an outcome of the Chinese closed natural economy and ancient low-level science and is suitable for traditional Chinese medicine. Its superstable structure and character, which have evolved over more than 2,000 years, are rooted deeply in the minds of the Chinese people; hence, it is difficult for them to accept new bioethical views and to adapt to the developments of modern medicine and the changes in society. In China, owing to the strongly rooted values of the old tradition, the consequences of modern medicine have produced an alienating phenomenon that deviates from the goals of modern medicine and leads to conflicts between ethics and science, between old medical ethics and new medical ethics.
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Chan, Ken. "Views on Learning Difficulties in Basic Sciences by Mainland Chinese Students." Journal of International Students 11, no. 3 (June 15, 2021): 749–56. http://dx.doi.org/10.32674/jis.v11i3.2274.
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Science programs at Western higher education institutions are popular with mainland Chinese students. My teaching experience in Chinese classes suggests significant challenges for China-raised students in gaining deep appreciation and understanding of the principles of pure science, which differs from applied science in motivation and skills. The learning difficulties can be traced to students’ early education and cultural background. Science further communicates in a different style to other forms of English, adding complexity to writing and reading science texts. The information provided here could benefit future development of new course structures and teaching style in basic sciences, which is expected to generate a better appreciation of Western basic science philosophy by China-raised learners who in turn will gain a more rewarding learning experience.
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Chunlian, Zeng. "A Study of Roger Ames's Views on Translation of Classical Texts in Chinese Philosophy." Contemporary Chinese Thought 41, no. 3 (April 2010): 77–87. http://dx.doi.org/10.2753/csp1097-1467410306.
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Pines, Yuri, and Carine Defoort. "Chinese Academic Views on Shang Yang Since the Open-Up-and-Reform Era." Contemporary Chinese Thought 47, no. 2 (April 2, 2016): 59–68. http://dx.doi.org/10.1080/10971467.2016.1227112.
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Bala, Arun. "Chinese organic materialism and modern science studies: Rethinking Joseph Needham’s legacy." Cultures of Science 3, no. 1 (March 2020): 62–74. http://dx.doi.org/10.1177/2096608320911316.
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Historian of science Joseph Needham argued in various papers and books that the philosophy of organic materialism that informed classical Chinese science not only nurtured Chinese discoveries in areas such as magnetic studies, but also obstructed the emergence of early modern mechanical science in China. Nevertheless, the emergence of field conceptions in late modern science led him to see that Chinese organic materialism could combine with mechanical conceptions to enrich late modern science. Although much attention has been paid to Needham’s historical and sociological views of Chinese science, there has been hardly any systematic focus on understanding his conception of the philosophy of Chinese science. This article explains why Chinese organic materialism not only nurtured Chinese science in the past, and hindered the emergence of modern science in China, but can also be part of a synthesis of late modern science transcending early Western science.
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Hung, Ruyu. "Kaleidoscopic View of Chinese Philosophy of Education." Educational Philosophy and Theory 48, no. 12 (July 8, 2016): 1197–202. http://dx.doi.org/10.1080/00131857.2016.1204728.
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Wenning, Mario. "Rational Mysticism: Hegel on Magic and China." Journal of Chinese Philosophy 44, no. 3-4 (March 3, 2017): 154–74. http://dx.doi.org/10.1163/15406253-0440304006.
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Hegel’s conception of a universal history of reason is usually interpreted as a Eurocentric project that is dismissive of the genuine contributions by other cultures. In contrast to this assumption, his views concerning Chinese philosophical traditions evolved significantly in his late Lectures on the Philosophy of Religion. Hegel increasingly acknowledges a unique contribution of Confucianism and especially Daoism. While Confucianism is depicted as a natural religion of magic in which the emperor governs as the supreme magician, Daoism revolts against the emperor’s nepotism and turns to the Dao to elaborate a speculative philosophy of reason. The paper argues that the search for a rational form of mysticism is the basis for increasingly valuing the Chinese contributions to a conception of reason that incorporates mystical elements.
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Heitner, Reese M. "Views into the Chinese Room: New Essays on Searle and Artificial Intelligence." Minds and Machines 15, no. 1 (February 2005): 97–106. http://dx.doi.org/10.1007/bf03210002.
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Petersen, Micah, and Saleem Ali. "Chinese Migrant Perceptions of Africans: Understanding Confucian Reflexive Politics in Southern Africa." Social Sciences 7, no. 10 (September 25, 2018): 172. http://dx.doi.org/10.3390/socsci7100172.
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In this paper, we use a qualitative reflexive approach to understand the dynamics of Chinese migrant perceptions of Africans upon arrival in Africa and the changes in their views upon returning to China. The research is based on in-depth, semi-structured field interviews with Chinese workers and managers in Mozambique and South Africa, as well as interviews with returning migrants to China, carried out in Beijing. Thus, we are able to gauge the learning experience that occurs and how the underlying Confucian philosophy that has been embraced by the Chinese polity manifests such changes in perception. The research suggests that there is a positive learning process which occurs through the migrants’ experience and underlying racial stereotypes of Chinese regarding Africans are eroded. Confucian framing of China’s role in Africa is also mitigated towards a more hybridized view of African cultures and societies that reflects to adaptive propensities of contemporary Chinese society.
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Chen, Derong. "Di 帝 and Tian 天 in Ancient Chinese Thought: A Critical Analysis of Hegel’s Views." Dao 8, no. 1 (January 11, 2009): 13–27. http://dx.doi.org/10.1007/s11712-008-9096-3.
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Sun, Zhengyu. "Disputes over Philosophical Views in the First Half of the Twentieth Century and Development of Contemporary Chinese Philosophy." Frontiers of Philosophy in China 1, no. 1 (January 2006): 124–32. http://dx.doi.org/10.1007/s11466-005-0006-z.
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Hanafin, John J. "Morality and the Market in China: Some Contemporary Views." Business Ethics Quarterly 12, no. 1 (January 2002): 1–18. http://dx.doi.org/10.2307/3857645.
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Abstract:A significant effect of China’s rejection of a planned economy for a free market is the stimulus this has given to discussion of the relationship between morality and the market. Some Chinese believe that the introduction of a market economy has had a negative effect on public morality. Others disagree and maintain that it has had only a positive effect. Besides this particular debate there are two others. In the first of these debates, it is maintained on the one side that conduct in the market is amoral and essentially contractual or transactional in nature: a boundary must be drawn between economic conduct and conduct in other spheres of social life. Against this it is argued that ethical norms apply equally to all aspects of social life including the economy. In the second debate one side holds that the market engenders its own “ethical” norms. In opposition it is argued that the moral categories articulated in moral philosophy are applicable to behaviour in the market.
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Фролова, Ирина Алексеевна. "MAIN CATEGORIES OF NEO-CONFUCIANIZM AND LEIBNIZ’S MONADOLOGY." Вестник Тверского государственного университета. Серия: Философия, no. 2(56) (August 17, 2021): 181–88. http://dx.doi.org/10.26456/vtphilos/2021.2.181.
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Лейбниц был основателем Академии наук в Берлине, выдающимся математиком и человеком глубоких знаний и широких взглядов. Он стал одним из лучших знатоков китайской философии в Европе. Это произошло потому, что он помогал христианским миссионерам, которые жили в Китае, интерпретировать философские китайские тексты. Но возникает вопрос: можем ли мы сказать, что идеи неоконфуцианства в какой-то степени повлияли на философию Лейбница? Статья предлагает размышления на эту тему. Leibniz was the founder of the Academy of Sciences in Berlin, outstanding mathematician and man of deep knowledge and broad views. He became one of the best experts in Chinese philosophy in Europe. It happened because he helped Christian missionaries, who were living in China, to interpret Chinese philosophical texts. But the question arises: can we say, that the ideas of neo-Confucianism to some extend influenced Leibniz’s philosophy? The article offers reasoning on this topic.
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Dong, Ya, and Ya Zhou. "Chinese Traditional Garden of Water and the Chinese Culture." Advanced Materials Research 790 (September 2013): 211–14. http://dx.doi.org/10.4028/www.scientific.net/amr.790.211.
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Chinese traditional culture has a great impact on the construction of the Chinese traditional garden. Chinese classical gardens of Dealing with Water is inextricably linked with the Chinese culture. This article from the point of view of Chinese culture Confucian ,the Taoist viewpoint and Buddhist perspectives on Chinese garden of Dealing with Water elaborately, modern design philosophy has certain referential significance.
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Zhu, Jing. "Elixir, Urine and Hormone: A Socio-cultural History of Qiushi (Autumn Mineral)." East Asian Science, Technology, and Medicine 47, no. 1 (June 25, 2018): 19–54. http://dx.doi.org/10.1163/26669323-04701004.
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Traditional Chinese medicine has attracted the attention of pharmacologists because some of its remedies have proved useful against cancer and malaria. However, a variety of controversies have arisen regarding the difficulty of identifying and explaining the effectiveness of remedies by biomedical criteria. By exploring the socio-cultural history of qiushi (literally, ‘autumn mineral’), a drug prepared from urine and used frequently throughout Chinese history, I examine how alchemy, popular culture, politics and ritual influenced pre-modern views of the efficacy of the drug, and explore the sharp contrast between views of the drug’s function and efficacy in the context of Chinese medicine and contemporary biomedical knowledge. Questioning the biomedical hypothesis that qiushi contains sex hormones, I find that the popular, centuries-long use of qiushi correlates with the efficacy of what has been called ‘the meaning response,’ the merging of alchemy and medicine, the influence of social relations, and the division and mixture of theory and practical use.
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Rudenko, Sergii, and Iryna Liashenko. "Chinese Studies in Ukrainian Philosophy of the Soviet Period." Studia Warmińskie 57 (December 31, 2020): 85–100. http://dx.doi.org/10.31648/sw.6007.
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This paper presents the results of the authors’ study of the perception of Ancient Chinese philosophy in the Ukrainian philosophy of the Soviet period in the second half of the 20th century. The study is based on a unique source: a monograph by two authoritative and influential Soviet philosophers, Volodymyr Dmytrychenko and Volodymyr Shynkaruk, which was published in Ukrainian in 1958. The authors described the way of perception of Ancient Chinese philosophy, its ideological principles, main problems and key personalities in the Ukrainian philosophy of the Soviet period, and systematically presented them. The paper presents the authors’ conclusions about the leading theoretical positions and methodology of the history of philosophy in the Ukrainian philosophical culture of the Soviet period. The authors concluded that the peculiarity of the development of studies in the history of philosophy in Ukraine in the Soviet era is a departure from Hegel’s theory of the history of philosophy, the main theoretical and methodological shortcoming of which is “Eurocentrism”. This circumstance allows us to assert a critical rethinking of Hegel’s theory of the history of philosophy in the Ukrainian philosophical culture of the Soviet period of the second half of the 20th century. Also, in this paper, the authors prove the point of view that a comparative approach and reception studies are effective methods of studying the history of Ukrainian philosophy of the Soviet period.
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Defoort, Carine, and Yvonne Schulz Zinda. "Ren Jiyu: The Marxist View of Chinese Philosophy and Religion." Contemporary Chinese Thought 41, no. 4 (July 2010): 3–17. http://dx.doi.org/10.2753/csp1097-1467410400.
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Tseng, Ampere A. "Buddhist Vegetarianism Views on Equivalent Reduction of Greenhouse Gas Emissions in China from 2017 to 2027." Worldviews: Global Religions, Culture, and Ecology 23, no. 3 (September 3, 2019): 254–74. http://dx.doi.org/10.1163/15685357-02303100.
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AbstractThe impact of Buddhist vegetarianism views on the equivalent reduction of greenhouse gas emissions (GHGE s) is evaluated. The vegetarianism views from three major Buddhist schools in China are first presented, since different views on vegetarianism can dictate the assessment of the equivalent of GHGE reduction. The populations of Chinese Buddhists in these three Buddhist schools are then estimated. A correlation formula is used to evaluate the equivalent GHGE reductions attributed to the vegan and vegetarian populations in the Chinese Buddhists from 2017 to 2027. The reduction results enable us to conclude that Chinese Buddhists with vegan or vegetarian diets account for the equivalent GHGE reduction of 54.560 MtCO2e in 2017 and 60.927 MtCO2e in 2027 with an average annual growth rate of 1.11 %. The reductions of 54.560 and 60.927 MtCO2e equal to 11.66 % and 13.02 % of the total GHGE s from the United Kingdom in 2016, respectively.
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Wang, Yiqun. "Bodily Contemplation: On the Question of the Truth of the Perception of Physical Objects in Chinese Landscape Painting." RUDN Journal of Philosophy 25, no. 2 (December 15, 2021): 298–310. http://dx.doi.org/10.22363/2313-2302-2021-25-2-298-310.
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This article analyzes the views of representatives of the scientific community on ancient Chinese landscape painting, emphasis is mainly placed on views that concern the spiritual qualities of landscape painting, as well as rethinking concepts that ignore the significance of sensual perception. Landscape painting is usually considered as a spiritual work of Taoism: landscape painting developed from Taoist thought, Taoist philosophy determined the identity of the artistic style and the inherent spirit of landscape painting. Moreover, some researchers even believe that bodily contemplation of landscape painting means setting the very original nature of mountains and waters, and the "knowledge of the truth" is a spiritual process that is more blocked by the human capacity for sensual perception. Some of the scientists completely deny the possibility and truth of sensual perception of physical objects in landscape painting. The author of this article believes that the spiritual component of landscape painting lurks precisely in the value of sensual perception, and bodily contemplation of mountains and waters is impossible without the participation of the body, clear confirmation of which we find in the ancient Chinese theory of arts. Ancient Chinese works of art traditionally had a close connection with sensual perception through bodily contemplation. This process is not simply about capturing object information, but when the subject takes an active part in the vision of the object, when the subject gives feedback to the object, and through acquiring the object its meaning is transmitted. Only through bodily contemplation, the individual can fully feel the artistic value of landscape painting, and Taoist philosophy thus gains a real existence in landscape painting, becoming a kind of emotional thinking.
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Ancelin-Bourguignon, Annick. "Getting out of mechanical management: lessons from Chinese thought." Proceedings of Pragmatic Constructivism 2, no. 1 (March 1, 2012): 3–9. http://dx.doi.org/10.7146/propracon.v2i1.16670.
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Most management models draw on a mechanical view of organizational action, in which outcomes are given a prominent role, at the detriment of persons. These are generally viewed as instruments serving action and its objectives. As a result work is increasingly losing sense for a number of employees whatever their hierarchical position. Ill-being at work is developing to the extent than managing so-called ‘psychosocial risks’ has become a new branch of human resource management. Simultaneously meaninglessness hinders creativity at work and beyond, performance. Mechanical management is thus detrimental to both individuals and organizations – hence there is an urgent need to address this question.The objective of this paper is to explore new ways of thinking by which management could avoid the ineluctable consequences of mechanical management. This is an analytical paper which draws upon a variety of contributions in management, psychology and philosophy. In the first Part I will recall the process through which mechanical management is detrimental to both organizational members and organizations, as well as present some proposals by work psychologists to loosen the knot by which mechanical management, which is supposed to be beneficial to organizations and individuals, is actually detrimental to them. Although psychologists open up fertile paths to renew management, their responses only address some aspects of the problem and may fail to change organizational practices in depth. I believe management needs to be questioned both more globally and more deeply.To this end, I will turn out to philosophy to show, in the second Part, that mechanical management is a direct expression of Ancient Greece thought, which can be considered as the matrix of conceptions of action, world and time that have inspired all Western thoughts and realizations since then – and in particular, management. To break with mechanical management, Part Three will then offer views on Chinese thought - which provides radically different perspectives on action, time and the world and thus can open up innovative paths for thinking new forms of management. The conclusion will discuss the contribution, limits and academic implications of this analysis.
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FOKKEMA, DOUWE. "Focus: China, tradition and modernity Introduction." European Review 11, no. 2 (May 2003): 163–69. http://dx.doi.org/10.1017/s1062798703000176.
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This Introduction was written in November 2002, when the 16th Congress of the Chinese Communist Party was being held where more than 2000 delegates (representing 66 million Party members) decided on future policies and changes in the leadership. The way these decisions were prepared and endorsed reminds us how China differs from Western democracies. However, apart from the political structures, to what extent is China different?The following five essays, all written by Chinese scholars, allow us a glimpse into contemporary Chinese culture through informative reports on philosophy, cultural studies, fiction, gender construction and women's poetry, and traditional Chinese medicine. Of course, these articles are far from covering all aspects, or even all major aspects, of Chinese culture, yet they offer us views of specific areas by experts who, from their insiders' vantage points, lead us into the heart of the intellectual debate in contemporary China.Although the authors of these essays, with few exceptions, hesitate to generalize on present conditions and possible future scenarios, their arguments have something in common and suggest, perhaps unknowingly, important clues for understanding Chinese culture. When reading these essays, I am struck by the following, recurrent aspects.
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Baker, Hugh D. R. "Appetites: Food and Sex in Post-Socialist China. By Judith Farquhar. [Durham, NC and London: Duke University Press, 2002. xii+341 pp. £14.50. ISBN 0-8223-2921-2.]." China Quarterly 175 (September 2003): 836–37. http://dx.doi.org/10.1017/s0305741003280474.
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The author is an anthropologist with a heavy list towards Chinese medicine, and it is from a medico-anthropological stance that she views aspects of food and sex in China. The works of neither Chang Kwang-chih nor Robert van Gulik will be made redundant by this book, for it is eating rather than food, and relationships between the sexes rather than the mechanics of sexual practice which are focused on, and a whole battery of lenses, from philosophy to literary criticism and from ethnographic fieldwork to lexicography, is employed.
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Xu, Zhun. "The Development of Capitalist Agriculture in China." Review of Radical Political Economics 49, no. 4 (July 21, 2017): 591–98. http://dx.doi.org/10.1177/0486613417717046.
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Scholars have different views on the nature and pace of capitalist transformation of the Chinese agriculture. In this paper, we have, for the first time, estimated the approximate size of agricultural proletariat in China as well as the prevalence of wage labor in agricultural work. We argue that by comparing with typical capitalist agricultures in the world, China’s agriculture is increasingly capitalist rather than petty producer/populist.
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Zhang, Qianfan. "Human Dignity in Classical Chinese Philosophy: The Daoist Perspective." Journal of Chinese Philosophy 40, no. 3-4 (March 2, 2013): 493–510. http://dx.doi.org/10.1163/15406253-0400304010.
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This article discusses the Daoist contribution to the idea of human dignity in the classical Chinese philosophy, particularly in aspects that had been ignored by the Confucians and the Moists. By criticizing the traditional morality and reviving the faith in a primitive, self-sufficient life, Laozi and Zhuangzi add an important dimension to the classical understanding of human dignity: individual freedom, particularly the freedom of living under minimum burden, direction, and oppression of the state. By comparing the Daoist conception of human dignity with those of the Confucians and Moists, the article concludes that all three classical schools, if rationally construed, should support the view that the establishment of a liberal constitutional scheme is necessary to preserve and protect minimum/basic dignity in both physical and spiritual well-being of every human person who lives in a modern society.
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Zhang, Qiong. "Hybridizing Scholastic Psychology with Chinese Medicine: A Seventeenth-Century Chinese Catholic's Conceptions of Xin (Mind and Heart)." Early Science and Medicine 13, no. 4 (2008): 313–60. http://dx.doi.org/10.1163/138374208x313467.
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AbstractThis paper explores the dynamics of cultural interactions between early modern China and Europe initiated by the Jesuits and other Catholic missionaries through a case study of Wang Honghan, a seventeenth-century Chinese Catholic who systematically sought to integrate European learning introduced by the missionaries with pre-modern Chinese medicine. Focusing on the ways in which Wang combined his Western and Chinese sources to develop and articulate his views on xin (mind and heart), this paper argues that Wang arrived at a peculiar hybrid between scholastic psychology and Chinese medicine, not so much through a course of haphazard misunderstanding as through his conscious and patterned use and abuse of his Western sources, which was motivated most possibly by a wish to define a theoretical position that most suited his social roles as a Catholic convert and a Chinese medical doctor. Thus, rather than seeing Wang as an epitome of "transmission failure," this paper offers it as a showcase for the tremendous dynamism and creativity occurring at this East-West "contact zone" as representatives of both cultures sought to appropriate and transform the symbolic and textual resources of the other side.
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Peters, Michael A. "100 Years of Dewey in China, 1919–1921 – A Reassessment." Beijing International Review of Education 1, no. 1 (March 22, 2019): 9–26. http://dx.doi.org/10.1163/25902547-00101016.
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This paper uses the centenary of Dewey’ two years in China as an opportunity to reassess John Dewey’s views on China, based mainly on his Letters and his Lectures in Social and Political Philosophy, 1919–21 given on invitation at the University of Peking. In particular, the paper makes some criticisms of Dewey’s pragmatism (his lack of contextualism in not mentioning the significance of the May 4th Movement) and raises the question of the relationship of his thought with Chinese Marxism. The essay is given a critical reading by three scholars Jessica Ching-Sze Wang, Kang Zhao and, Zhang Huajun, all Dewey scholars.
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Messner, Claudius. "Border troubles. Some uncertainties of legal transfer." International Journal of Legal Discourse 5, no. 2 (November 18, 2020): 151–83. http://dx.doi.org/10.1515/ijld-2020-2033.
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AbstractIssues of production, translation and transformation of texts are explored in the light of the differences between modern Western legal thought and Chinese views of legal rationality. Contemporary Chinese culture is often viewed with suspicion. On the one hand, Chinese thinking is mistrusted as influenced by the Confucian world view regarded as deeply irrational. On the other hand, China’s economical practises are often suspected of mere reproducing and copying. This paper is concerned neither with alleged or factual deficiencies of China’s legal rationality nor with violations of “intellectual property” or other rights or the governmental policies of the People’s Republic of China. My interest is the fact that accusation and concern for the Chinese practises of creation and transformation by copying and cloning seem to hit the nerve of Western modernity’s cult of authenticity. The very problem, the paper suggests, is our modern relation to the other and to the others. I will argue this in three steps: the first part starts from a discussion of ‘shanzhai’, the Chinese neologism pointing to alternative ways of production, before analysing the Western scandalization of plagiarism; drawing upon studies from various disciplines, specific aspects of writing and scripture, such as the the differentiation between real text and fiction, the idea of authentic speaking and the distinction between textual and functional equivalents, are explored. The second part is first about the role of truth and truthfulness in modern Western art and philosophy, then about the interpenetration of wisdom and cunning in ancient Greek and Chinese thought. The final part addresses the relation of reasonable knowledge and instrumental rationality in legal thinking. The Chinese notion of ‘quan’, law, is described as a jurisgenetic path of law. Against this background, open questions associated with legal “transplants” come to the fore.
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Liu, Puning. "The Adoption of Neo-Confucianism in Discussing Legitimacy Dispute." Asian Culture and History 10, no. 1 (December 8, 2017): 43. http://dx.doi.org/10.5539/ach.v10n1p43.
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Lipset (1960) denotes legitimacy as “the capacity of the system to engender and maintain the belief that the existing political institutions are the most appropriate ones for the society.” All political powers, including Chinese dynasties in history, needed legitimacy to ensure their governance. In general, Western thinkers who discuss political legitimacy could be identified into two groups (Habermas, 1979). The “empiricists”, likes Max Weber, studies legitimacy in an empirical method, focusing on the types, constitutions, functions, and evolutions of legitimacy. The second group consists of “normativists”, such as Plato and John Rawls, who tend to base legitimacy on various normative values such as justice or democracy. Pre-modern Chinese views on political legitimacy have the similar approaches like west. The first one pays attention to different empirical factors of legitimacy. For instance, the pre-Qin philosopher Zou Yan (305-240 BCE), and Western Han thinker Liu Xin (50 BCE-23 CE) view a dynasty’s legitimate by its adoption of rightful dynastic phase (Wang 2006). The Song Dynasty (960–1279) historian Ouyang Xiu (1007-1072) argues that the just position and the unification of China make a legitimate dynasty (Rao 1996). The second approach bases legitimacy on normative values. For example, Confucius (551-479 BCE) indicates that the rightfulness of a ruler relies on his properly practicing both “benevolence” (ren ), and “rites” (li ). Many present scholars give us their studies on the legitimacy in Chinese history. For instance, Rao Zong (1996) provides the general overviews of legitimacy in the Chinese tradition, with an extensive collection of relevant primary sources. Hou Deren (2009) introduces most relevant present-day Chinese studies on that issue. For English readers, general studies of traditional Chinese views on legitimacy can be found in the writings of Hok-lam Chan (1984) and Richard Davis (1983). Nevertheless, it is notable that the question of legitimacy became pressing from the 13th century onwards in China, when China was ruled by non-Chinese ruling houses, such as the Yuan Dynasty 元 (1272-1368) and Qing Dynasty (1889-1912). Scholars during that period showed a great interest in discussing the question of what makes a legitimate ruler of China. In general, these scholars approached that question in two ways; they introduced the prevailing Neo-Confucianism to define the virtuous rule as the principal value of legitimacy (Bol, 2009), or they defined a Chinese ruled dynasty as legitimate. To reveal these scholars’ distinct views on legitimacy, this paper investigates two of them, the Yuan literatus Yang Weizhen (1296-1370) and the Ming (1368-1644) scholar-official Fang Xiaoru (1357-1402). For English readers, only Richard Davis (1983) gives a brief introduction on Yang Weizhen’s views on legitimacy. Few studies focus on Fang Xiaoru’s relevant views. Following the text analysis way, this article proves that Yang Weizhen and Fang Xiaoru acted as two representatives of scholars in the late imperial China. Both of them adopted Neo-Confucianism to discuss legitimacy, viewing the discussion of legitimacy as a moral evaluation of the dynasty and monarch. They also shared the idea that Chinese ruled dynasty should be viewed as legitimate.
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Kupperman, Joel J. "Why Ethical Philosophy Needs to Be Comparative." Philosophy 85, no. 2 (April 2010): 185–200. http://dx.doi.org/10.1017/s0031819110000033.
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AbstractPrinciples can seem as entrenched in moral experience as Kant thinks space, time, and the categories are in human experience of the world. However not all cultures have such a view. Classical Indian and Chinese philosophies treat modification of the self as central to ethics. Decisions in particular cases and underlying principles are much less discussed.Ethics needs comparative philosophy in order not to be narrow in its concerns. A broader view can give weight to how people sometimes can change who they are, in order to lead better lives.
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Ma, Lin. "Duh, Bau-Ruei 杜保瑞, The Views of Truth in Chinese Philosophy of Life 中國生命哲學真理觀." Dao 19, no. 2 (March 23, 2020): 307–10. http://dx.doi.org/10.1007/s11712-020-09724-1.
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Liu, Kang. "On Chinese Translation of English Proverbs—A Dynamic Equivalence Perspective." Theory and Practice in Language Studies 10, no. 11 (November 1, 2020): 1442. http://dx.doi.org/10.17507/tpls.1011.14.
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Mainly derived from daily life of common people, English proverbs, as a highly condensed encyclopedia of the English-speaking nations and their cultures, cover the widest possible fields of the society ranging from the universal deepest philosophic contemplation to the commonest daily activities. English proverb translation has always been heatedly discussed in language field, and many scholars have made great contribution to it. They put forward different translation methods from different views. The paper attempts to discuss the Chinese translation methods on the basis of the dynamic equivalence theory.
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Elman, Benjamin A. ""Universal Science" Versus "Chinese Science": The Changing Identity of Natural Studies in China, 1850-1930." Historiography East and West 1, no. 1 (2003): 68–116. http://dx.doi.org/10.1163/157018603763585258.
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Abstract This article is about the contested nature of "science" in "modern" China. The struggle over the meaning and significance of the specific types of natural studies brought by Protestants (1842-1895) occurred in a historical context in which natural studies in late imperial China were until 1900 part of a nativist imperial and literati project to master and control Western views on what constituted legitimate natural knowledge. After the industrial revolution in Europe, a weakened Qing government and its increasingly concerned Han Chinese and Manchu elites turned to "Western" models of science, medicine, and technology, which were disguised under the traditional terminology for natural studies. In the aftermath of the 1894-95 Sino-Japanese War, Chinese reformers, radicals, and revolutionaries turned to Japanese and Western science as an intellectual weapon to destroy the perceived backwardness of China. Until 1900, the Chinese had interpreted the transition from "Chinese science" to modern, universal scientific knowledge - and its new modes of industrial power - on their own terms. After 1900, the teleology of a universal and progressive "science" first invented in Europe replaced the Chinese notion that Western natural studies had their origins in ancient China, but this development was also challenged in the aftermath of World War One during the 1923 debate over "Science and the Philosophy of Life."
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Suttmeier, Richard P. "Chinese Scientists and Responsibility: Ethical Issues of Human Genetics in Chinese International Contexts. Edited by OLE DÖRING. [Hamburg: Institut für Asienkunde, Mitteilungen des Instituts für Asienkunde, 1999. 257 pp. DM 38.00. ISBN 3-88910-227-1.]." China Quarterly 181 (March 2005): 183–84. http://dx.doi.org/10.1017/s0305741005280104.
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It has been more than 80 years since Chinese intellectuals, struggling with the complexities of “science and philosophy of life,” debated the challenges of finding the moral wisdom needed to apply new scientific knowledge in ethically responsible ways. Could a moral compass be found? Would it be discovered in Chinese culture, or would it come from the West?Advances in science and technology during the course of the 20th century have often outpaced progress in understanding “science and philosophy of life.” Nevertheless, the importance of the ethical dimensions of science and technology has increased in all countries, and there is little doubt that the new technologies of the early 21st century are already bestowing on us new moral conundrums. As advanced technologies and scientific research capabilities diffuse around the world, the ethical traditions which inform moral choice seemingly become more heterogeneous, and the need for reasoned, cross-cultural moral discourse increases. The Institut für Asienkunde in Hamburg is therefore to be congratulated for convening the “First International and Interdisciplinary Symposium on Aspects of Medical Ethics in China,” from which the 15 papers in this volume come.There is no easy way to summarize the diversity of views presented in this provocative conference report. The authors include practising scientists from China and students of bioethics from China, Malaysia, Germany and the United States. But, the theme of eugenics – especially the ways in which advances in human genetics affect our moral stance towards eugenics – link a number of the papers. The atrocities of Nazi Germany strongly condition the views of the Western authors. Reacting, perhaps, to China's 1994 Law on Maternal and Infant Health Care, the latter seem to be urging Chinese researchers, medical practitioners, ethicists and policymakers to take the German experience to heart – even as China embraces the promises of the new genetic technologies. Thus, historian Sheila Faith Weiss' “Prelude to the maelstrom,” an informative account of the origins of Nazi eugenics in the 19th and early 20th-century culture of German medicine, is not so subtly subtitled, “A cautionary tale for contemporary China?” The Chinese authors acknowledge this “cautionary tale,” but also speak to the ethical challenges of new genetic technologies from a tradition with its own understandings of how practical knowledge and moral purpose are related, and how individual and collective well-being are reconciled.
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Fedianina, Vladlena A. "The Presentation of Tendai Teachingin Jien’s Poetry." Voprosy Filosofii, no. 2 (2021): 165–74. http://dx.doi.org/10.21146/0042-8744-2021-2-165-174.
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This study analyzes how Buddhist philosophical ideas in Chinese and Indian scriptures were interpreted to make them more understandable in mediaeval Japan. It is based on the textual analysis of a cycle of poems entitled Kasuga hyakushu sō, composed by the Tendai monk Jien (1155‒1255). Jien consciously uses the poetic language of waka to express complex philosophical concepts. A textual analysis of Kasuga hyakushu sōōōо (circa 1218) sheds light on some seminal features of Japanese Buddhism including the place of Japanese deities (kami) in the system of Buddhist teaching, the time-spatial concept of the sangoku-mappō. Kasuga hyakushu sō was an offering to the Kasuga Shrine, where the ancestral deities of the Fujiwara clan were worshipped. Conversely, this cycle of poems also reflects the historiosophical views of Jien, who believed that the role of the Fujiwara family in the history of Japan was willed by Amaterasu.
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Hillier, Jean, and Kang Cao. "Deleuzian Dragons: Thinking Chinese Strategic Spatial Planning with Gilles Deleuze." Deleuze Studies 7, no. 3 (August 2013): 390–405. http://dx.doi.org/10.3366/dls.2013.0119.
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As symbols of adaptability and transformation, together with qualities of vigilance and intelligence, we argue the relevance of dragons for spatial planning in China. We develop a metaphorical concept – the green dragon – for grasping the condition of contemporary Chinese societies and for facilitating the development of theories and practices of spatial planning which are able to face the challenges of rapid change. We ask Chinese scholars and spatial planners to liberate Deleuzian potential for strategic spatial planning in a ‘becoming-between, coming-together’ of concepts which can effectively make a difference in the world. Having outlined what we regard as key transversals or diagonals between our reading of Gilles Deleuze and aspects of Chinese philosophy, we then offer the metaphor of strategic spatial planning as Chinese literati landscape painting. This is a form of painting which rejects the idea of the world being supremely organised from a particular point of view, preferring to paint immanence and transformation. Chinese literati landscape paintings, like philosophy and strategic spatial planning, ‘look only at the movements’. We conclude that connections between what concepts of Chinese philosophy and those of Gilles Deleuze can do, suggest that in China, a conception of strategic spatial planning as metaphorical green dragon may offer academics and planning practitioners a transverse way to relate the legacies of past philosophies and current thinking.
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Skvortsova, E. L. "Nishida Kitaro’s Views on Japanese Culture." Russian Journal of Philosophical Sciences, no. 8 (November 28, 2018): 46–66. http://dx.doi.org/10.30727/0235-1188-2018-8-46-66.
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Nishida Kitaro (1870–1945) is a well-known Japanese philosopher whose work is marked by attempts to combine the world outlooks of the national spiritual tradition with elements of European philosophical thought. The article analyzes Nishida’s views on culture that are an independent part of his original philosophical theory. Religion, art, morality, science are the ideal forms of being in the historical world. The work of a scientist or artist is a manifestation of the formative activity of a person. The historical world as the “sphere of absolute nothingness” is the final point of the introspection of “nothingness,” where reality comprehends the identity of its opposites through human activity. Nothingness, or “Emptiness,” in the East Asian tradition has another, dynamic, dimension – these are the relations between people and the relations between man and the cosmos, or Nature, which are not perceived by rough human feelings and not comprehended by equally rough mind. Nishida stressed that for Japan the issue of the authenticity of the national foundations of culture, separated from Chinese and Indian influences, has a clearly positive answer in the aesthetic sphere: in the field of traditional poetics. The traditional aesthetics of Japan reflects the archetypal structure of the national culture. All world cultures have a common prototype, but each of them is a deviation, one-sidedness of this prototype. In the West, a culture of the form triumphed, beginning with Plato and Aristotle. In Japan, on the contrary, the culture was characterized by fluidity, processability, formlessness. In fact, Nishida is one of founding fathers of modern Japanese cultural studies.
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Rošker, Jana S. "Confucian Humanism and the Importance of Female Education." Asian Studies 9, no. 1 (January 8, 2021): 13–29. http://dx.doi.org/10.4312/as.2021.9.1.13-29.
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The problem of the relation between the female gender and Confucian humanism is far more complex than it seems to be on the first glance. Especially if we consider the many misogynistic phenomena we can encounter in the course of Chinese history, such as foot-binding or the concubinage, we might be inclined to think that female philosophy was impossible in traditional China. This paper aims to challenge the standard views on this problem. It aims to shed some light on the fact that in this context we have to differentiate between classical teachings that were relatively egalitarian in nature, and later ideologies that more or less openly promoted the inferior position of women in society. The paper will analyse the work of the female Han dynasty scholar Ban Zhao (45–117 CE), who was the first well-known female thinker in the history of Chinese philosophy. Through this analysis, the author also aims to expose the contradiction between dominant conventions on the one hand, and latent, often hidden criticism of gender relations in female writings of traditional China on the other. In this way, the paper aims to promote a more culturally sensitive approach to the historical and conceptual study of gender discourses in China by connecting textual analyses with actual and comprehensive knowledge of the historical and social contexts in which they were placed.
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Rošker, Jana S. "Confucian Humanism and the Importance of Female Education." Asian Studies 9, no. 1 (January 8, 2021): 13–29. http://dx.doi.org/10.4312/as.2021.9.1.13-29.
Full textAbstract:
The problem of the relation between the female gender and Confucian humanism is far more complex than it seems to be on the first glance. Especially if we consider the many misogynistic phenomena we can encounter in the course of Chinese history, such as foot-binding or the concubinage, we might be inclined to think that female philosophy was impossible in traditional China. This paper aims to challenge the standard views on this problem. It aims to shed some light on the fact that in this context we have to differentiate between classical teachings that were relatively egalitarian in nature, and later ideologies that more or less openly promoted the inferior position of women in society. The paper will analyse the work of the female Han dynasty scholar Ban Zhao (45–117 CE), who was the first well-known female thinker in the history of Chinese philosophy. Through this analysis, the author also aims to expose the contradiction between dominant conventions on the one hand, and latent, often hidden criticism of gender relations in female writings of traditional China on the other. In this way, the paper aims to promote a more culturally sensitive approach to the historical and conceptual study of gender discourses in China by connecting textual analyses with actual and comprehensive knowledge of the historical and social contexts in which they were placed.
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KEJI, CHEN, and XU HAO. "The integration of traditional Chinese medicine and Western medicine." European Review 11, no. 2 (May 2003): 225–35. http://dx.doi.org/10.1017/s106279870300022x.
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Traditional Chinese Medicine (TCM) is one of the world's oldest medical systems, having a history of several thousands of years. It is a system of healing based upon the Chinese philosophy of the correspondence between nature and human beings. Its theories refer to yin and yang, the Five Elements, zang-fu, channels-collaterals, qi, blood, body fluid, methods of diagnosis, the differentiation of symptom-complexes, etc. TCM has two main features: a holistic point of view and treatment according to a differentiation of syndromes. The therapeutic methods of TCM involve different approaches, such as acupuncture, moxibustion, tuina bodywork, herbal medicine and qi gong, in order to allow the body to heal itself in a natural way. Western medicine was first introduced into China from the middle of the 17th century. During the first two centuries several different views, related to the future of TCM and the relation between TCM and Western medicine, emerged. Some advocated ‘complete westernization’ of Chinese medicine, others were in favour of keeping it intact, whereas again others recommended the ‘digestion and assimilation of TCM and Western medicine’. Nowadays, more and more people realize that each of the two medical traditions has its own merits and advise that the two systems should benefit from each other's strong points. We offer an argument for integrating Western medicine with TCM. In the 20th century China has maintained and developed three kinds of medical science, that is, TCM, Western medicine, and ‘integrated medicine’. Much has been achieved in clinical, experimental and theoretical research. The development of any science can be furthered by cross-fertilization based on absorption and fusion of whatever useful theory and experience. It is our dream that, in the future, diverse modalities – including TCM, Western medicine and possibly other variants – can work in conjunction with each other as part of a unified team rather than in competition. This integrated approach will ultimately lead to safer, faster and more effective health care.
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Zou, Zhe, Ting Gan, and Xiduo Yi. "Form Deconstruction of Chinese Contemporary Landscape Architecture-Take the Design of Wuhan University of Technology Innovation and Entrepreneurship Park as an Example." E3S Web of Conferences 236 (2021): 05026. http://dx.doi.org/10.1051/e3sconf/202123605026.
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There are several differences in architectural forms and cultural systems between the east and the west, which are attributed to different traditional philosophical ontologies. China takes "Tao" as its ideological basis emphasizes: "Nothing". Chinese fundamental principles are deeply related to philosophy and metaphysics. Traditional culture pursues spiritual connotations. Inversely, the west regards "Logos" as the origin of the world. This emphasizes the "being", with fundamental principles based in geometry, mathematics and science. The west has established a scientific spatial consciousness since the beginning of the Renaissance. It is based on mathematical relations and geometric principles, and focused on the pursuit of matter. "Logos" is an important aspect of Western philosophy, meaning that the “center”, the “source” or the “truth”, is a transcendental "presence." Pythagorean's mathematical theory and Plato's "rational" thinking are ultimately a variant of "Logos". The external imitation of nature in western classical gardens aims to explore the essence of nature. The separation of subject and object as the fundamental formula of Western philosophical epistemology has made mankind dominating nature for a long time. It leads to the deterioration of our living environment. Deconstructive philosophical thought is the subversion and criticism of the "Logos centralism" since ancient Greece. It eliminates the sense of "center" and the "subject-object dichotomy", which is the process of transforming "being" to "nothing". "Anthropocentrism" is disintegrated, when people and nature re-entered in an equal dialogue and symbiosis. Therefore, the symbiotic relationship between man and nature has been reshaped by the spirit of deconstruction. This is highly compatible with the ideological concept of "harmony between man and nature". The cultural spirit of harmony is precious in Chinese traditional philosophy. Taking the design project of the Innovation Pioneer Park of Wuhan University of Technology as a casestudy, this paper analyses the morphological deconstruction characteristics and their cultural connotation to contemporary Chinese courtyard spaces. It explores a design language and method that breaks through the traditional thinking paradigm, bridging it to characteristics of a particular era as well as the aesthetic appeal. This is not a universal design paradigm, but an exploratory series of philosophical speculative processes, which in turn can inform a dynamic and sustainable development. It shows ideological essence of reminiscent of culture and spirit of the traditional Chinese landscape. Contemporary people’s world views should be manifest. By doing so, it becomes a conceptual, radiant and pioneering Chinese cultural spiritual symbol in a chaotic contemporary society.
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Al-Sawah, Firas. "بين الفلسفة والدين في الثقافتين العربية والصينية / A Comparative Study of Philosophy and Religion in the Arab and Chinese Cultures." Chinese and Arab Studies 1, no. 1 (June 1, 2021): 37–50. http://dx.doi.org/10.1515/caas-2021-2004.
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Abstract The study mainly deals with the most important features of Chinese philosophy by taking Taoism and Confucianism for example. The study looks into the similarities and differences between them and highlights the most important contents, style of expression and backgrounds for Chinese philosophy. The study also gives a brief presentation of Taoism and Confucianism’s view of religion and metaphysical issues, and compares these thoughts with the Islamic philosophy, through a brief study of their ideas about the nature of the universal principle, knowledge of this universal principle, creation and formation, and the relationship between the universal principle and human beings, morals, reward and punishment, the hereafter and the second life. The study ends with a call for the convergence and understanding of the two civilizations after centuries of unfamiliarity.